#6 Timothy and Epaphroditus: Two Examples of Humility and Unity

A reporter in San Bernardino, California arranged for a man to lie in the gutter on a busy street. Hundreds of people passed the man but not one stopped to help him or even show sympathy!

Newspapers across the country a few years ago told how thirty-eight people watched a man stalk a young lady and finally attack her—and none of the spectators even picked up a phone to call the police!

A couple of teenagers in Detroit discovered a woman in a telephone booth who had suffered a heart attack. They carried her to a nearby house and rang the bell, asking for help. The only reply they received was, “Get off my porch—and take her with you!”

A Kentucky doctor was driving down the highway to visit a patient when he saw an accident take place. He stopped and gave aid to the injured and then made his visit. One of the drivers he helped sued him!

Is it possible to be a “Good Samaritan” today? Must everybody harden his heart in order to protect himself? Perhaps “sacrifice and service” are ancient virtues that somehow do not fit into our so-called modern civilization. It is worth noting that even in Paul’s day mutual concern was not a popular virtue. The Christians at Rome were not too interested in the problems at Philippi; Paul could not find one person among them willing to go to Philippi (Phil. 2:19-21). Times have not changed too much.

In this paragraph, Paul is still discussing the submissive mind. He has given us a description of the submissive mind in the example of Jesus Christ (Phil. 2:1-11). He has explained the dynamics of the submissive mind in his own experience (Phil. 2:12-18). Now he introduces us to two of his helpers in the ministry, Timothy and Epaphroditus, and he does this for a reason.

He knows that his readers will be prone to say, “It is impossible for us to follow such examples as Christ and Paul! After all, Jesus is the very Son of God, and Paul is a chosen apostle who has had great spiritual experiences!” For this reason, Paul introduces us to two “ordinary saints,” men who were not apostles or spectacular miracle workers. He wants us to know that the submissive mind is not a luxury enjoyed by a chosen few; it is a necessity for Christian joy, and an opportunity for all believers.

We have already noted in the previous lessons that Philippians 1:3-2:18 is taken up with exhortational material directed at the church to encourage humility and unity in the face of attacks from without and divisive behavior from within. We noted too that in 3:1-4:20, Paul gives his own life as an example of Christian maturity (3:1-4:1), appeals to them for unity (4:2-9) and thanks them for their gift (4:10-20).

Since we know the context of the entire letter, the question immediately presents itself as to why the material of 2:19-30 should be placed where it is. It seems that such details should go at the end of the letter as a way of concluding it. This would seem to be more in keeping with the contemporary Greek practice of letter writing. After all, it appears to be nothing more than Paul’s “agenda and travel plans.” Some scholars have used this observation as an argument for the composite nature of the Philippian letter. That is, they say that since this truly belongs at the end of the letter, Paul must have ended this letter at 2:30. Then, either he or someone else, wrote another letter (chs. 3-4) which was later joined to Philippians 1:1-2:30. But as we shall see there are good reasons for believing that the inclusion of the “travelogue” in Phil 2:19-30 is strategic and inextricably related to the themes of “humility and other centered-ness” being pursued up to this point in the letter.

There is also another question that surfaces in the discussion. Why is Timothy (2:19-24) mentioned before Epaphroditus (2:25-30)? Is this just the way Paul happened to do it, or is there a discernible reason? Chronologically, in terms of what’s going to happen in the future, it is the reverse of what one would expect since Epaphroditus is going back to the Philippians before Paul sends Timothy.

These two questions surrounding the placement of 2:19-30 after 2:12-18 and before 3:1-20, and the order of Timothy followed by Epaphroditus, can be answered relatively quickly. First, there is good reason for the placement of 2:13-19 here instead of at the end of the letter. Recall that from the outset of his letter to the Philippians (1:1-2), Paul has argued, both by example and explicit statement, that the church cultivate the virtue of humility with a view toward corporate unity. In particular, he wants them to stand firm (1:27-30) and seek the interests of others ahead of themselves (2:3-4). That this is such a strong theme running through the epistle is evidenced by the example of Christ in 2:6-11 who poured out his life unto death for the sake of others.

And herein lies the reason for the mention of Timothy and Epaphroditus in 2:19-30. Both of them are living examples of people who have done just that. In fact, it is difficult to miss the similarity of language between 2:3-4 and 2:21: Paul urges the Philippians to look out for the interests of others (2:3-4) and then turns right around and gives them the example of Timothy, of whom it is said in 2:21, that he looks out for the interests of others. Epaphroditus too is one who sought the needs and interests of others ahead of himself. He traveled all the way from Philippi in order to bring the much needed gift to Paul. In fact, he almost died for the work of Christ as he risked his life to make up for the Philippians’ inability to serve Paul (cf. 2:8). Thus both these men stand as living examples of the kind of attitude Paul has spent so much of this letter trying to urge on the Philippians.

Regarding the second question, the reason Timothy is mentioned ahead of Epaphroditus is because his visit concerns “what’s happening to them.” That is, Paul will send him in order to know about their situation and how things are going for them. Thus Paul is once again modeling interest in other people ahead of himself. We will discuss this more in our exposition below.[1]

IV. Two Examples of Unity and Humility (2:19-30)

A. The Example of Timothy (2:19-24)

Nothing challenges the human heart any more than the faithful example of others. This passage gives us the dynamic example of a man who was totally committed to Jesus Christ: Timothy. Timothy was a young man who willingly served in second place.

The apostle Paul appears to digress in 2:19-30 to give his “travel plans.” But on close inspection much more than this is going on, as we discussed above. Timothy is mentioned as an example of someone who truly sought the needs of others first and was a living testimony, known to the Philippians as a “Philippians 2:4 kind of person.“

Paul probably met Timothy on his first missionary journey (Acts 14:6ff), at which time, perhaps, the youth was converted (1 Cor. 4:17). Apparently, Timothy’s mother and grandmother had been converted first (2 Tim. 1:3-5). He was the son of a Jewish mother and Gentile father, but Paul always considered the young man his own “dearly beloved son” in the faith (2 Tim. 1:2). When Paul returned to Derbe and Lystra while on his second journey, he enlisted young Timothy as one of his fellow laborers (Acts 16:1-4). In one sense, Timothy replaced John Mark, whom Paul had refused to take along on the journey because of Mark’s previous abandonment of the cause (Acts 13:13; 15:36-41).

In Timothy’s experience, we learn that the submissive mind is not something that suddenly, automatically appears in the life of the believer. Timothy had to develop and cultivate the “mind of Christ.” It was not natural for him to be a servant; but, as he walked with the Lord and worked with Paul, he became the kind of servant that Paul could trust and God could bless. Notice the characteristics of this young man.

He had a servant’s mind (vv. 19-21).

To begin with, Timothy naturally cared for people and was concerned about their needs. He was not interested in “winning friends and influencing people”; he was genuinely interested in their physical and spiritual welfare. Paul was concerned about the church at Philippi and wanted to send someone to convey his concern and get the facts. There were certainly hundreds of Christians in Rome (Paul greets twenty-six of them by name in Rom. 16); yet not one of them was available to make the trip! “All seek their own, not the things which are Jesus Christ’s” (Phil. 2:21). In a very real sense, all of us live either in Philippians 1:21 or Philippians 2:21!

But Timothy had a natural concern for the welfare of others; he had a servant’s mind. It is too bad that the believers in Rome were so engrossed in themselves and their own internal wranglings (Phil. 1:15-16) that they had no time for the important work of the Lord. This is one of the tragedies of church problems; they divert time, energy, and concern away from the things that matter most. Timothy was not interested in promoting any party or supporting any divisive cause. He was interested only in the spiritual condition of God’s people, and this concern was natural to him. How did this concern develop? The answer is in the next characteristic of this remarkable young man.

The Reason for Sending Timothy (2:19)

(2:19) Timothy—Ministers, Associates—Assistants: there is the example of Timothy, a young man who willingly served in second place. The scene is this. Paul is deeply concerned about the Philippian church and its believers. He loves them deeply and he longs to minister among them. Note that his ministeral heart reaches out to them: he mentions their state (condition, welfare) twice:

Þ  He wants to know their state or condition (Phil. 2:19).

Þ  He wants to care for them, for their state or welfare (Phil. 2:20).

But he is in prison; he cannot personally visit the church. What can he do? He does the next best thing. He plans to send his faithful companion and co-worker, Timothy, just as soon as he can.

The point to note is the heart of both Paul and Timothy, especially Timothy, for he is the subject of these verses. Timothy was a man who was called to serve in second place. However, of all the persons covered in Scripture, Timothy was as faithful to the Lord as any. He willingly and sacrificially served in second place.

Serving in second place is a privilege. The second man not only leads those under his responsibility, but he also contributes to the life and ministry of the first man.

Paul says that he hope[s] (elpizo„) to send Timothy soon. But his hope is not just a wishful thought, but something that he believes to be the will of God. Thus he says that he hopes this in the Lord Jesus (en kurio„ Ie„sou). The use of the phrase in the Lord Jesus is not akin to our modern day glib comment, “Lord willing.” It means much more than that. Paul recognizes that Jesus, having poured out his life unto death, has subsequently been exalted to the place of universal Lord (cf. Acts 2:36). It means that Timothy is going to the Philippians in the authority of the exalted Lord to encourage the church to walk in the directives outlined in 1:27-2:18.

The comment so that I too may be encouraged indicates that Timothy’s being sent to them will not only encourage them through news about Paul, but his return to Paul with news about them, will encourage the apostle in prison. The verb encouraged (euPsucho„) is used only here in the NT. In the culture it appears on Hellenistic gravestones and in letters of condolence. It carries the idea of “may it be well with your soul.“[2] The news about you that will encourage the apostle is, of course, the report that they responded to his letter. Paul will be greatly encouraged to find out when Timothy returns that they had welcomed him and followed the directives of the letter. The news about you also includes how they are doing personally and what is happening in terms of the opposition they were suffering.

The Character of Timothy

The specific reason (cf. the  For) Paul will send Timothy is now given for us. It is because of the kind of man he is. The expression no one (oudena) is emphatic in the Greek text and stresses the quality of Timothy in the eyes of Paul; there simply isn’t anyone on the same level as this man. The words like him are really one word in Greek, literally “equal-souled.” The term is rare and means to be in complete agreement with someone in the context of a personal relationship. But the question remains as to who Paul has in mind? With whom is Timothy “equaled-souled?” Some argue that the comparison is with the members of the Roman church. There is no one in the Roman church who compares with Timothy in Paul’s mind. Others suggest that Paul means that Timothy is “equal souled” with him. This latter view is preferable. What Paul means, then, is that Timothy has the same love and concern for the Philippians as he himself does. They are “equal-souled” in their concern for the welfare of the Philippians and the furtherance of the cause of Christ.[3]

That this interpretation is probable is made clear by the following phrase who will readily demonstrate his deep concern for you. This phrase relates directly to the expression “equal-souled” and unpacks it in terms of its relationship to the Philippians. Timothy has a profound and genuine concern for this struggling church. The adverb deep (gne„sio„s) occurs only once in the NT and means “sincerely” or “genuinely.“[4] The related adjective gne„sios occurs four times. It can refer to children born in wedlock, i.e., they are legitimate and “genuine” children. It is also used to qualify teaching as being genuine or accurate, and love as pure and sincere (2 Cor 8:8).[5] Interestingly enough, it is used by Paul in 1 Tim 1:2 and Titus 1:4 to refer to Timothy and Titus as “true” sons (of the apostle) in the faith (cf. Phil 4:3). Though the stress in Phil 2:20 is on the idea of sincerity, Hawthorne is probably correct to note that the root idea of “legitimate children” should not be overlooked. Thus Timothy is genuinely interested in the Philippians because he is a genuine son of Paul.[6] Verse 22 seems to bear this out.

The verb concern (merimne„sei) is in the future tense and translates the same Greek verb in 4:6. In 4:6, however, the emphasis is clearly on “worry” or “anxiety.” In fact the word is used in several places in the NT with the idea of anxiety. In Matt 6:28, 31 (Luke 12:29) Jesus warns the disciples not to worry about the basic necessities of life. They were to seek God (as are we) and He would provide all that was necessary for life. Further, the disciples were not to worry about what they were to say before the authorities, for the words would be given them by the Spirit (Matt 10:19-20).

The term can also have a less intense meaning. In 1 Cor 7:32, 34a it does not refer to anxiety as such, but to concern for the Lord’s work and concern for one’s own life. In Cor 12:25 the same term refers to a proper concern for the welfare of others so that there be no division in the body of Christ. It is this latter sense of “concern for the welfare of someone else” that is intended here in 2:20. The future tense of the verb refers specifically to the time when Timothy will be with them, though he presently shares the concern for them.

Thus Timothy feels the same about the Philippians as Paul does, for he too has a genuine concern for their welfare. But not everyone available to Paul is so other’s-centered in their approach to life and ministry. As verse 21 comments, this is because [Greek has gar “for“] others are busy with their own concerns, not the Lord’s. But who are the others to which Paul refers? Actually the term he uses is “everyone” (oi pantes); “everyone” seeks his own interests. Who, then, are these “everyone” to whom Paul refers? Is Paul here, in one grand sweep, criticizing all Christians in the church where he’s located? He cannot count on even one of them because they are so engrossed in their own affairs? This seems unduly critical and probably unlikely. Others argue that there may have been people willing and available in the Roman church, but none of them possessed the qualifications necessary to deliver the letter and motivate the church to obedience and unity. This appears somewhat more likely than the first argument. While both these suggestions contain some merit, it may simply be that the apostle is making a generalized, somewhat hyperbolic, statement about the nature of the world in which he lived. There simply were not many people who genuinely sought the needs and interests of others ahead of themselves. It is a rare thing indeed to find a Christian who possesses the same attitude as his Lord (2:6-11). It is as rare for us today as it was for Paul back then.

The concern of the Lord (lit. “the things of Jesus Christ”) in Phil 2:21 includes the church’s humility, unity, and Christlike, “other-centered” character. Such attitudes are completely consistent with Jesus’ humility expressed in 2:6-11. The “things of God/Christ/Spirit,” is spoken of in other places in Scripture and includes such ideas as the necessity of Christ’s suffering and death (Mark 8:33) and the apparent foolishness of a crucified Messiah (1 Cor 2:11-14).

Paul continues his commendation of Timothy in v. 22. He says that the Philippians know Timothy’s qualifications, that like a son working with his father, he served with me in advancing the gospel.

(2:20) Timothy—Care—Church: Timothy had a kindred, brotherly spirit in caring for others. In fact, he was unequaled. There were many excellent ministers of the gospel, but Timothy’s spirit came closest to Paul’s than all the others. Timothy cared for the churches and their believers just as Paul cared. His heart naturally cared (gnesios). His care arose from deep within: it was genuine and sincere—the same kind of care that a genuine brother would have. Timothy’s ministry—his care and concern for the believers—would be deep and genuine, a true concern.

(2:21) Self-denial—Selfishness—Covetousness: Timothy was willing to deny himself—to be obsessed with the things of Christ. In no uncertain terms, Paul says:

      “All seek their own, not the things which are Jesus Christ’s” (Phil. 2:21).

What a sweeping indictment of believers and in particular ministers. Note what seveal commentators have to say about the issue:

Matthew Henry asks: “Did Paul say this in haste, as David said, All men are liars? (Psalm 116:11). Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ’s kingdom and his honour and interest in the world: but Timothy was none of these” (Matthew Henry’s Commentary, Vol.5, p.736).

Ralph P. Martin asks: “Does this verse represent the apostle’s bitter complaint that, when he sought a fellow-believer to go to Philippi, there was none forthcoming because they were ‘wrapped up in their own affairs’ and did ‘not really care for the business of Jesus Christ’ [J.B. Philipps]. ...he remembers that, in a world of selfishness and self-seeking (cf. Matthew 6:32), it is such a rare thing to find a man like Timothy who is really anxious to promote the welfare of other people, and to give himself to a fatiguing journey and to the resolving of personal quarrels in the Philippian church. This would be a delicate issue to handle, calling for tact, wisdom and patience” (The Epistle of Paul to the Philippians. “Tyndale Bible Commentaries,” ed. by RVG Tasker. Grand Rapids, MI: Eerdmans, 1959, p.124f).

Lehman Strauss states: “This pathetic condition of self-seeking is the curse of Christendom in general and of the ministry in particular. Paul’s words are a scathing indictment against the awful sin of selfishness. It must have been present in the early Church, for we remember his exhortation at the beginning of our chapter: ‘Look not every man on his own things, but every man also on the things of others’ [Phil. 2:4].

      “There are so few who devote their lives in selfless service. We are more concerned with our interests, our goods, our getting ahead, than we are with the needs of others. Genuine Christian love ‘seeketh not her own’ [1 Cor. 13:5]. ‘Let no man, then, set his own advantage as his objective, but rather the good of his neighbor’ [1 Cor. 10:24, Phillips].

      “In spite of these holy admonitions, self-seeking and self-glorifying gain momentum with the passing of time. Few are seeking to follow closely in the steps of Christ and of Christlike men such as Paul. Most of us seek our own interests while we profess Christ’s Name. One wonders if the claims of Christ ever enter the calculations of some Christians. The late William Lincoln of Beresford, London, said: ‘Rest assured, that if you put Christ in the second place, and your own things in the first, you will hear of it at the Judgment Seat.’ “ (Devotional Studies in Philippians, p.133.)

The point is well made: Timothy did not seek his own things. He denied himself. He had not fallen into the trap of so many. His primary concern was for the mission and truth of Christ and the welfare of the church. But this was not true with most of the believers and ministers in Rome, and tragically, it has not been true with many believers and ministers down through the centuries. Many have sought their own things first; many have made the things of Christ second in order to protect their...

He had a servant’s training (v. 22).

(2:22-24) Discipleship: Timothy was willing to be a son, a disciple tried and proven. There was a close bond between Paul and Timothy. Timothy was as a son to Paul, and note: Timothy looked upon Paul as a father to him. Paul could never have said this if Timothy thought and acted otherwise.

     Paul enlisted Timothy as one of his disciples and missionary partners on his second missionary journey (see Deeper Study #1, Timothy—Acts 16:1-3 for more discussion). From that time forth, Timothy became a dynamic minister of the Lord—a minister who was called to serve in second place. Barclay gives an excellent summary of the verses that connect Timothy to Paul (The Letters to the Philippians, Colossians, and Thessalonians, p.59).

1.  Timothy was a close companion of Paul.

a.  Paul called Timothy his son in the faith (1 Cor. 4:17).

b.  Timothy was with Paul...

·    in Philippi (Acts 16:1f).

·    in Thessalonica and Berea (Acts 17:1-14).

·    in Corinth (Acts 18:1-5).

·    in Ephesus (Acts 19:21-22).

·    in prison in Rome (Col. 1:1; Phil. 1:1).

2.  Timothy was involved in one way or another with seven of the writings of Paul.

3.  Timothy was closely connected to Paul in ministering to the churches. Timothy was sent by Paul to minister...

·    in Thessalonica (1 Thes. 3:6).

·    in Corinth (1 Cor. 4:17; 1 Cor. 16:10-11).

·    in Philippi (Phil. 2:19).

The point to see is how closely bound together Paul and Timothy were and how faithful Timothy was. He was a tried and proven minister, a minister willing to serve in the place the Lord had put him—the position of serving in second place.

Paul did not add Timothy to his “team” the very day the boy was saved. Paul was too wise to make an error like that. He left him behind to become a part of the church fellowship in Derbe and Lystra, and it was in that fellowship that Timothy grew in spiritual matters and learned how to serve the Lord. When Paul returned to that area a few years later, he was happy to discover that young Timothy “was well reported of the brethren” (Acts 16:2). Years later, Paul would write to Timothy about the importance of permitting new converts to grow before thrusting them into important places of ministry (1 Tim. 3:6-7).

He gave him time to get his roots down, and then he enlisted the young man to work with him on his missionary tours. He taught Timothy the Word and permitted him to watch the apostle in his ministry (2 Tim. 3:10-17). This was the way Jesus trained His disciples. He gave personal instruction balanced by on-the-job experience. Experience without teaching can lead to discouragement, and teaching without experience can lead to spiritual deadness. It takes both.

The Philippians were well aware of Timothy’s qualifications. The term qualifications (dokime„n) means “proven character” as evidenced under testing. It can refer to the process of testing or to the product one gets after the testing is finished. The process is highlighted in 2 Cor 8:2 where Paul actually talks about “testing,” in reference to the persecution the Macedonian (e.g., Philippian) churches were undergoing. The product, namely, a proven character, is the result of enduring under suffering and such a character is the grounds for hope (Romans 5:4). The term often carries with it the idea of obedience, i.e., to apostolic authority (2 Cor 2:9; cf. also 13:3). Anyone who has ever worked with others in ministry knows that they would give their right hand (or perhaps both) for a person with proven character. People who own their own business or those who are managers know that nothing is more important than hiring and working with people who possess strength of character.

He had a servant’s reward (vv. 23-24).

Timothy knew the meaning of “sacrifice and service” (Phil. 2:17), but God rewarded him for his faithfulness. To begin with, Timothy had the joy of helping others. To be sure, there were hardships and difficulties, but there were also victories and blessings. Because Timothy was a “good and faithful servant,” faithful over a few things, God rewarded him with “many things,” and he entered into the joy of the submissive mind (Matt. 25:21). He had the joy of serving with the great Apostle Paul and assisting him in some of his most difficult assignments (1 Cor. 4:17ff; Timothy is mentioned at least twenty-four times in Paul’s letters).

But perhaps the greatest reward God gave to Timothy was to choose him to be Paul’s replacement when the great apostle was called home (see 2 Tim. 4:1-11). Paul himself wanted to go to Philippi, but had had to send Timothy in his place. But, what an honor! Timothy was not only Paul’s son, and Paul’s servant, but he became Paul’s substitute! His name is held in high regard by Christians today, something that young Timothy never dreamed of when he was busy serving Christ.

The submissive mind is not the product of an hour’s sermon, or a week’s seminar, or even a year’s service. The submissive mind grows in us as, like Timothy, we yield to the Lord and seek to serve others.

Summary and Explanation for not Sending Timothy

Paul says by way of summary concerning the sending of Timothy that he will do it as soon as I know more about my situation…. Under the heading Context above we discussed the placement of 2:19-30 in the letter and why it is that Timothy precedes Epaphroditus in the discussion. What we left partially unanswered was the question of why Paul did not want to send Timothy now, but instead felt it necessary to send Epaphroditus (2:25). Was it that he no longer trusted Timothy, as some have suggested? This interpretation is completely ruled out by the positive affirmations of Timothy in v. 22. Further, the apostle is not saying that he will not send Timothy, but only that now is not the right time (2:23). How then can we put the pieces together to create a probably scenario of what stands behind 2:19-30?

The emphasis in 2:19-24 is on the importance of Timothy to Paul and that he cannot send him now. It is possible that the Philippians wanted a visit from Paul (after his release) or Timothy (now). So they sent Epaphroditus to relieve Timothy and free up Paul’s assistant for a trip to come and see them. But Paul was not willing to send Timothy at the moment. The apostle, however, does not want the Philippians to think that Timothy is not interested in them. Therefore, he commends Timothy highly in 2:20-22 and explains that the latter has a genuine concern for their welfare. Timothy meant a lot to Paul and it seems that the apostle needed him present. Thus, he thought it better to send Epaphroditus back. Besides, Epaphroditus was longing to see the church because he knew that they had found out that he had been ill (2:26). The church, however, was not to think of Epaphroditus as second best. On the contrary, Paul considered him his “brother,” “fellow-worker,” “fellow-soldier,” and “their apostle and servant” (2:25). Indeed, they were to honor men like him because of his work in the gospel on their behalf which almost cost him his life (2:27-30).[7]

Therefore, Paul wanted to keep Timothy and send Epaphroditus. But he was confident in the Lord that he too would come soon. By adding this comment the apostle is telling the Philippians that although his situation is difficult, and he needs Timothy, he nonetheless has aspirations of being released and coming to see them soon.

B. The Example of Epaphroditus (2:25-30)

Paul was a “Hebrew of the Hebrews”; Timothy was part Jew and part Gentile (Acts 16:1); and Epaphroditus was a full Gentile as far as we know. He was the member of the Philippian church who risked his health and life to carry their missionary offering to the apostle in Rome (Phil. 4:18). His name means “charming” and a charming Christian he is!

Barclay points to a dramatic story behind Epaphroditus. The Philippian church had heard that Paul was in prison, and that he was having an extremely difficult time. Their hearts went out to him, so they decided to do two things: to take up an offering to meet Paul’s material needs and to send a dedicated layman who could remain with him and help him. Such a man would have to be savagely brave, for by attaching himself to a man facing a capital crime, he would be leaving himself open to the charge of being an accomplice. By helping Paul the man would be risking his own life. The man chosen was Epaphroditus.

While in Rome, Epaphroditus fell seriously ill and came close to death. News of his illness reached Philippi. And in turn, news returned to Epaphroditus that his home church was worried over his welfare. He in turn began to worry over them. But God spared him, and after gaining his strength, Paul felt for some reason (perhaps to keep this illness from recurring or to eliminate the possibility of his being arrested) that Epaphroditus should return to Philippi.

But the possibility of a problem existed. If he returned before Paul’s fate was known, some would call him a quitter, a coward, a failure. (The Letters to the Philippians, Colossians, and Thessalonians, p.60f.) The answer to this criticism is the very reason for this passage.

Paul’s Estimation of Epaphroditus: He was a balanced Christian (v. 25).

Epaphroditus did not quit nor forsake his Christian brother. He had been sent to Rome to minister to Paul who was in prison. Epaphroditus became critically ill and almost died. He could have easily returned to Philippi after he recovered, but he did not. He stuck to his call and mission, and he completed it. Epaphroditus was so staunch a believer that Paul gives him five titles.

1.  He was a Christian brother. Note the tenderness: Paul called him “my brother.” A brother is a person who has the same parent. Epaphroditus was born of God. He had placed his faith and trust in the Lord Jesus Christ, and God had honored his faith by giving him a new birth—a spiritual birth. God had made a new creature or new man out of him (2 Cor. 5:17; Ephes. 4:24; Col. 3:10). Therefore, he was a brother to Paul and a member of God’s family.

2.  He was a companion in the work of the Lord. Many persons serve in the work of the Lord, but not everyone is a true companion in labor. A true companion is by the side of his friend; he is there with him: understanding, feeling, supporting, consoling, comforting, encouraging, and helping whenever needed. There is nothing between true companions...

As stated, a true companion in the ministry is there by the side of his friend and he is always there. He never forsakes his friend regardless of the circumstances. Epaphroditus was a true example of a companion in labor. Paul was a prisoner about to stand trial for his life, and he had been forsaken by most believers (2 Tim. 4:16). But note Epaphroditus: he stood by Paul despite the severe circumstances. And remember: he had become deathly ill; but even then, when he had every reason to return home for recuperation, he stayed in Rome by Paul’s side. Epaphroditus was a companion indeed. He was not a quitter! He was not a coward!

3.  He was a fellowsoldier. No doubt this refers to the hardiness and stedfastness of Epaphroditus. By sticking so closely to Paul, he ran the risk of being identified as a follower of Paul who was being falsely tried as an insurrectionist against the state. This danger was probably the reason so many believers forsook Paul (2 Tim. 4:16). But not Epaphroditus; he stood fast—he stood as a fellowsoldier with Paul...

·    despite the danger.

·    despite his own ill health.

Epaphroditus was set on completing his ministry and on helping Paul in his ministry as much as possible—despite the terrible circumstances of imprisonment and illness that drug him to the brink of death. Epaphroditus was a true soldier—willing to risk his life for the sake of the gospel of God’s people. He was not a quitter! He was not a coward!

4.  He was a messenger of the church. The word “messenger” is apostolos which is the very word for apostle. The word means messenger, an ambassador sent on a very special mission. Paul is saying that this dear saint of God had been called as a very special messenger and ambassador for God. He was a very special apostle, a very special messenger of God. He was far from being a quitter! Far from being a coward!

5.  He was a very special minister (leitourgon). Barclay points out that this word would have great meaning to the Greek minds of the Philippian church. The word (leitourgon) was a great word and was used only of great men. The title was bestowed only upon great benefactors, men who loved their city, culture, arts, or sports so much that they gave huge sums of money to support these functions. The person was looked upon as a great servant or minister given over to his cause. (The Letters to the Phillipians, Colossians, and Thessalonians, p.61.) Paul is here bestowing the great title of minister (leitourgon) upon Epaphroditus. Epaphroditus was an extraordinary minister of God who ministered to Paul’s needs. He was not a quitter! He was not a coward!

Paul could not say enough about this man—“My brother, and companion in labor, and fellow-soldier.” These three descriptions parallel what Paul wrote about the Gospel in the first chapter of this letter:

Epaphroditus was a balanced Christian!

Balance is important in the Christian life. Some people emphasize “fellowship” so much that they forget the furtherance of the Gospel. Others are so involved in defending the “faith of the Gospel” that they neglect building fellowship with other believers. Epaphroditus did not fall into either of these traps. He was like Nehemiah, the man who rebuilt the walls of Jerusalem with his sword in one hand and his trowel in the other (Neh. 4:17). You cannot build with a sword nor battle with a trowel! It takes both to get the Lord’s work accomplished.

Dr. H.A. Ironside used to tell about a group of believers who thought only of “fellowship.” They had little concern for reaching the lost or for defending the faith against its enemies. In front of their meeting place they hung a sign: JESUS ONLY. But the wind blew away some of the letters, and the sign read—US ONLY. It was a perfect description of a group of people who were not balanced Christians.

Not only did Paul want to keep Timothy in Rome with him, he also wanted to send Epaphroditus to Philippi because the latter was longing (perhaps homesick) to see his home church. So the apostle sends this trusted servant to the Philippians with a note of deep appreciation for his service. He highly esteems his colleague with five different epithets: (1) my brother (adelphos); (2) my coworker (sunergon); (3) my fellow-soldier (sustratio„te„n); (4) your messenger (apostolos); (5) your minister (leitourgon).

The use of the term brother (adelphon) denotes Epaphroditus’s relationship to Paul in the Lord. Paul regarded all Christians as brothers and sisters in the Lord because of the special fatherhood of God through Christ. The term “brother” also connotes the warm personal intimacy and friendship Paul and Epaphroditus enjoyed.

The term coworker (sunergon) occurs 13 times in the New Testament. Apart from one occurrence (3 John 8), it is always and only used by Paul. It refers to Epaphroditus’s commitment to the furtherance of the gospel and the work that is associated with that mission. Epaphroditus and Paul were on the “same page” as it were in their philosophy of ministry.

Paul also referred to his dear brother as a fellow-soldier (sustratio„te„n). He used the term on only one other occasion in Philemon 2 where he refers to Archippus as “our fellow-soldier.” The term connotes the idea of one who has fought the battles and endured the hardship concomitant with the preaching of the gospel and ministering to people. In 2 Timothy 2:3 Paul tells the young minister Timothy to endure hardship in the course of his ministry and to do so as a good soldier of Christ Jesus.[8]

The previous terms, namely, brother, coworker, and fellow-soldier, relate primarily to Paul’s relationship with Epaphroditus. The next two terms, however, describe Epaphroditus’s relationship with his home church in Philippi. First, he was their messenger (apostolon). He was the one they had chosen to send to Paul in order to meet the apostle’s needs. The term apostolos in 3:25 is the same term from which we get “apostle,” but here it is not the technical meaning of the term found for example in 1 Cor 9:1-2 or Ephesians 3:5. The pronoun your belongs with both apostolon and “minister of my need” and gives a general sense to the term “apostle” in this context. The term is too local to indicate one who holds the office of apostle in the same sense that Paul and the twelve did. They had authority over the entire church, Epaphroditus was simply sent to help Paul. On the other hand, however, some see no significance beyond “messenger” in the title. It is nonetheless interesting that in a context where Paul the apostle cannot be with the church and has to explain his reluctance to send Timothy, that he should refer to Epaphroditus as an apostle.  

Epaphroditus was also a minister (leitourgos) of Paul’s needs. The OT priestly background to this term is unmistakable. As Kent says:

In this capacity Epaphroditus had served as their “minister” (leitourgon), functioning officially on their behalf in performing a sacred service to Paul. The noun leitourgos appears five times in the NT (Rom 13:6; 15:16; Phil 2:25; Heb 1:1; 8:2) and in several of these a priestly sort of ministry is in view. It is used of Christ’s priestly ministry in the heavenly tabernacle (Heb 8:2) and of Paul’s sacred service in the evangelizing of Gentiles and presentation of them to God (Rom 15:16). Hence, the use in Philippians 2:25 has overtones of a priestly act, that of Epaphroditus’s presenting to Paul the Philippians’ offering, “an acceptable sacrifice, pleasing to God” (4:18).[9]

Paul’s Reasons for Sending Epaphroditus: He was a burdened Christian (vv. 26-27, 30).

Epaphroditus did not quit nor forsake the church. The Philippian church had sent Epaphroditus to help and minister to Paul. While there in Rome he had become deathly sick. At that point, Epaphroditus could have forsaken the mission of the church. He could have concluded that the mission was not worth losing his life over and returned home. The threat of being identified as a cohort of Paul would have been understood and accepted by many if not all, and his illness and the need to recuperate from a deathly illness would have definitely been understood by all. Epaphroditus had every human reason to return home and let someone else take up the gauntlet and resume the task.

But as a true soldier of Jesus Christ, he would not, and he did not. In fact, note the glorious testimony of this verse. Epaphroditus was not concerned over his welfare, but over the church’s welfare. News of his illness had reached the church back home, and Epaphroditus was concerned about his family, friends, and the church worrying over him. What a heart of tenderness, warmth, softness, and of ministry! Just the kind of heart we all need—especially the ministers of the gospel.

The point to note is this: Epaphroditus was faithful to his call and to his church. He did not quit nor forsake the church. He had every reason to, but he did not. He stood fast despite the worst kind of circumstances and the threat to his own life.

Epaphroditus did not quit nor forsake God. It looked like God had forsaken him. It seemed as though God had blessed him ever so richly until he had arrived in Rome. God had led the church in Philippi...

·    to appoint him as a special messenger for the Lord and for the great Philippian church.

·    to give him the coveted task of joining and ministering to the great evangelist and missionary Paul.

But when he arrived in Rome, he found out that by associating with Paul there was the danger of being judged as an insurrectionist—as a cohort of Paul. He was risking his own life by associating with Paul. And then, to top it off, he had become ill and almost died. God could have prevented it from happening. Why did He not stop it? A thousand questions flooded Epaphroditus’ mind—each one tempting him to question and doubt God. He could have quit and forsaken the mission and not too many people would have questioned his decision. In fact, the vast majority would have agreed, thinking it the course of wisdom.

But not Epaphroditus. He was not a quitter! He was not a coward! He was a true minister of God! God had done so much for him—especially in saving him and giving him the assurance of living forever—he could never quit nor forsake God.

Like Timothy, Epaphroditus was concerned about others. To begin with, he was concerned about Paul. When he heard in Philippi that Paul was a prisoner in Rome, he volunteered to make that long, dangerous trip to Rome to stand at Paul’s side and assist him. He carried the church’s love gift with him, protecting it with his own life.

Our churches today need men and women who are burdened for missions and for those in difficult places of Christian service. “The problem in our churches,” states one missionary leader, “is that we have too many spectators and not enough participants.” Epaphroditus was not content simply to contribute to the offering. He gave himself to help carry the offering!

But this man was also burdened for his own home church. After arriving in Rome, he became very ill. In fact, he almost died. This delayed his return to Philippi, and the people there became concerned about him. But Epaphroditus was not burdened about himself; he was burdened over the people in Philippi because they were worried about him! This man lived in Philippians 1:21, not Philippians 2:21. Like Timothy, he had a natural concern for others. The phrase “full of heaviness” in Philippines 2:26 is the same description used of Christ in Gethsemane (Matt. 26:37). Like Christ, Epaphroditus knew the meaning of sacrifice and service (Phil. 2:30), which are two of the marks of the submissive mind.

Thus Paul wants to send Epaphroditus, his brother, fellow-worker and fellow-soldier in the preaching of the gospel back to Philippi with a important message of thanks and gratefulness. First, Paul wanted to send Epaphroditus to the Philippians because the latter greatly missed all of them and was distressed. The expression greatly missed (epipotho„n) is a strong term in the Greek language expressing deep desire. It is the same term Paul used in 1:8 to refer to his deep affection for the Philippians. He genuinely loved each and every one of them. He also uses it to express his deep desire to visit the Roman church (Rom 1:8; cf. 1 Thess 3:6) and in 2 Cor 5:2 he employs it to refer to the Christian’s deep longing and groaning to experience the consummation of their salvation: Christians long to receive glorified bodies—bodies which are free from the oppression, fallen-ness, and limitations of sin. Paul also used it, as he recalled the tears of his dear friend Timothy, to express his deep longings to visit this young struggling minister (2 Tim 1:4). James uses the term to express the evil cravings and longings of the fallen human spirit (4:5)[10] and Peter uses it to refer to the strong desire of a baby for its mother’s milk (1 Pet 2:2).

Thus Epaphroditus had been longing to see the Philippians and he was distressed. The term distressed (ade„mono„n) is a forceful term as well. It is used only two other times in the New Testament, both in reference to the internal, emotional, and spiritual agony suffered by Jesus in the face of his impending arrest, “trial,” and death by crucifixion (Matt 26:37; Mark 14:33). This leads to a question, however. Why was Epaphroditus was so agitated and distressed? The suggestion that he was very concerned about the Philippians and longed to personally help them in their defense of the gospel in Philippi (1:27:30) has some merit, but the text explicitly says that he longed for them and was distressed because they had heard that he was ill. Perhaps he had gotten sick during the voyage from Philippi to Rome. In any event, news somehow got back to Philippi that Epaphroditus had gotten ill. But this still leaves the question unanswered.

It strains the language of the passage to suggest that the primary or sole reason for Epaphroditus’s distress was because he knew that the church had found out that he had been ill. We must dig a bit deeper. It is possible that the Philippians thought Epaphroditus had not carried out his mission very well and that he had ultimately been only a burden to Paul. This would produce the kind of distress in Epaphroditus that Paul says he experienced. For this reason Paul felt it necessary to highly commend his brother and restore him to the church. In keeping with this, we must remember that Paul has already alluded to certain struggles the church had with its leadership (as 2:14-15 imply).

Paul tells them that indeed Epaphroditus was ill and almost died. But, says Paul, God showed mercy to him—and not to him only, but also to me—so that I would not have grief on top of grief. It was difficult enough to be in prison, awaiting the outcome of a trial which would decide his fate, but to have to suffer the loss of a dear brother—after grieving with him through his illness—was yet another grief. Added to that is the probability that his death would have been as a direct result of traveling hundreds of miles in service to Paul. As it turned out, however, God had mercy on both Epaphroditus and Paul. Hendriksen comments:

God pitied both Epaphroditus and Paul! It is comforting to know that the heart of God is filled with mercy, that is, with lovingkindness and active pity. In Christ he is ‘touched with the feeling of our infirmities.’ ’Mindful of our human frailty Is the God in whom we trust; He whose years are everlasting, He remembers we are dust. Changeless is Jehovah’s mercy Unto those who fear his name, from eternity abiding To eternity the same.’[11]

He was a blessed Christian (vv. 28-30).

The conclusion is an appeal by Paul. Paul was sending Epaphroditus back to the church. The church was to joy in him and in his stedfast faithfulness. In no sense of the word were they to question him because he was returning. He was returning because Paul was sending him back, not because he was choosing to return.

Note the words “not regarding his life” (paraboleusamenos). A.T. Robertson points out that this is a gambling word, that it means to gamble one’s life; to stake everything; to chance everything; to recklessly gamble. Epaphroditus staked his life for the ministry of Christ. He courageously risked his life. (Word Pictures in the New Testament, Vol.4, p.449.)

Epaphroditus both challenges and rebukes a soft, easy going Christianity and ministry. His life shows that Christianity is stern and demanding. It calls for self-denial and self-effacing sacrifice. It gives little thought to personal comfort and safety.

What a tragedy it would be to go through life and not be a blessing to anyone! Epaphroditus was a blessing to Paul. He stood with him in his prison experience and did not permit even his own sickness to hinder his service. What times he and Paul must have had together! But he was also a blessing to his own church. Paul admonishes the church to honor him because of his sacrifice and service. (Christ gets the glory, but there is nothing wrong with the servant receiving honor. Read 1 Thes. 5:12-13.) There is no contradiction between Philippians 2:7 (“made Himself of no reputation”) and Philippians 2:29 (“hold such in reputation”). Christ “emptied Himself” in His gracious act of humiliation, and God exalted Him. Epaphroditus sacrificed himself with no thought of reward, and Paul encouraged the church to hold him in honor to the glory of God.

He was a blessing to Paul and to his own church, and he is also a blessing to us today! He proves to us that the joyful life is the life of sacrifice and service, that the submissive mind really does work. He and Timothy together encourage us to submit ourselves to the Lord, and to one another, in the Spirit of Christ. Christ is the Pattern we follow. Paul shows us the power (Phil. 4:12-19); and Timothy and Epaphroditus are the proof that this mind really works.

Therefore, says Paul, I am all the more eager to send him, so that when you see him again you can rejoice and I can be free from anxiety. Paul was eager to send Epaphroditus to the church so that they might know the sincerity of his service to Paul (i.e., rejoice when they see him) and that Paul might be free from anxiety about discord and fractured relations in the church. We see here again the theme of unity and humility in Paul’s dealings with the church.

Paul commands the Philippians to welcome (prosdechesthe) Epaphroditus in the Lord and honor (lit., “have honor”) men such as him. The term honor (entimous) is used five times in the New Testament (Luke 7:2; 14:8; Phil 2:29; 1 Pet 2:4, 6). In Luke 14:8 it refers to a person’s rank in society and their being distinguished from others on that basis. At a banquet, Jesus says, they receive the places of honor. In 1 Pet 2:4 the term is used of Christ himself as the chosen one of God and precious to him. Thus the Philippians were to highly esteem Epaphroditus in light of his service and they were to do so with great (literally “all”) joy. They were to hold nothing back in their estimation and affection for him. As their ambassador to Paul he had done an excellent job, almost to the point of death. They were to recognize him for this. Again, as Paul said, he risked his life so that he could make up for the church’s inability to serve Paul. With this comment the apostle is not complaining about the Philippians lack of service to him, but is simply pointing out that it was Epaphroditus who brought their gift and directly contributed to the furtherance of the gospel with Paul. Regarding this important term risked, Hawthorne’s comments are worth quoting at length:

But Paul’s high commendation of Epaphroditus does not come simply because of what he did, great as this may have been. It comes also because of why he did it. His was a self-renouncing motivation. He chose against himself for someone else: “He came close to losing his life,” Paul writes the Philippians, “because he staked his life to give me the help you were not able to give me yourselves.” The vigor of Paul’s vocabulary here could not but totally overcome any remaining prejudice the Philippians may have had against Epaphroditus. The participle paraboluesamenos translated here “staked” is especially powerful and in all likelihood Paul coined it….It seems…to have been created from the verb paraballesthai, “to throw down a stake,” “to make a venture,” or from the noun parabole„s, “gambling,” “rash,” “reckless,” or from parabolanoi “persons who risk their lives to nurse those sick with the plague“….Thus from this word alone it is clear that Epaphroditus was no coward, but a courageous person willing to take enormous risks, ready to play with very high stakes in order to come to the aid of a person in need.[12]

May God raise up an army of Epaphroditus’s in our world today! Indeed both of these men, Timothy and Epaphroditus, stand as models of humility, unity and suffering, and are an honor to Christ himself.

V. Principles for Application

1.      In 2:25-27 Paul talks about the mercy that God had shown him in sparing the life of Epaphroditus. On the other hand, there are times when the Lord allows Christians to die because of sickness, accident, or at the hands of other people who reject the gospel. Consider for example the life of John the Baptist, cut short even though he was a faithful servant of the Lord. Whatever our circumstances, and some of them are very difficult, by the sheer grace of God we need to lift up our eyes and look for the demonstrations of the mercy of God in our lives. We can give thanks for his bountiful mercy and grace to each of us.

2.      Paul says that Epaphroditus “risked his life” for the work of Christ and the gospel. Nothing should speak more clearly into our complacent, nonchalant attitudes in America. Here is a man who almost gave his life for another brother. Let us, then, think of ways to serve our brothers and sisters in Christ and be willing before God to do whatever it takes to meet their genuine needs.

3.      We said in the commentary that there may have arisen negative attitudes in Philippi directed against Epaphroditus. If this were the case then two principles suggest themselves for our application: First, we must be careful in forming our opinions about the Christian service of others until all the facts are known. We can cause unnecessary harm and stress to others when we evaluate what they’re doing incorrectly. Second, if we are so judged by others, that is, incorrectly, we need to go to them, as Epaphroditus desired, to straighten the matter out (cf. Matt 5:24).