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(Php_2:25-30.)
Php_2:26. For he was longing after you all.— ἘðåéäÞ introduces the reason of his mission (comp. 1Co_1:21-22; 1Co_14:16; 1Co_15:21).— Ἐðéðïèῶí ἦí ðÜíôáò ὑìᾶò . marks his constant longing for the whole church and its individual members. An intimate acquaintance with the church and close relation to it are presupposed. Though the Apostle would gladly retain him, yet he is induced to send him to Philippi, lest this longing which had seized him after his sickness, should bring on a relapse in his weakened state. The imperfect is used with reference to the time of their receiving the letter, and of the arrival of Epaphroditus; for at the time of writing he is still in the state of mind described. [Whether he suffered this sickness at Rome, or on his journey from Philippi to Rome, is uncertain. Perhaps the latter view agrees best with the probable interpretation of Php_2:30.—H.]—And was full of heaviness, because ye had heard that he had been sick.— Êáß adds still another reason. Ἀäçìïíῶí (from ἀ privativum and äῆìïò , ‘foreign,’ ‘wretched,’ like the German “elend,” without country, homeless, in distress, as in Mat_26:37; Mar_14:33, the reason of which is: äéüôé ἠêïýóáôå ὅôé ἠóèÝíçóåí . How the Philippians had heard this, and whence Epaphroditus had received his information, is not known, and is in no way indicated.
Php_2:27. For indeed he was sick— êáὶ ãὰñ ἠóèÝíçóåí .—[The êáß , says Lightfoot, implies that the previous ἠóèÝíçóåí understates the case.—H.] This addition confirms the report of his sickness which they had received, and at the same time supplements it: nigh unto death ( ðáñáðëÞóéïí èáíÜôῳ ). This is an adverbial limitation, but neither elliptical, so that ἀößêåôï is to be supplied (De Wette), nor a solecism (Van Hengel).—But God had mercy on him ( ἀëë ’ ὁ èåὸò ἠëÝçóåí áὐôüí ).—His recovery is, in the estimation of the Apostle, first of all an act of grace towards Epaphroditus.—By way of supplement he then adds: And not on him only, but on me also— ïὐê áὐôὸí äὲ ìüíïí , ἀëëὰ êáὶ ἐìÝ . ÄÝ introduces something explanatory, as in Php_2:8, and often. See Winer’s Gram. p. 443.—Lest I should have sorrow upon sorrow.— Ἵíá introduces the purpose of the ἠëÝçóåí : ìὴ ëýðçí ἐðὶ ëýðçí ó÷ῶ . The ëýðç which still remains is his bonds, his imprisonment, and consequent suffering (Php_1:12-26); the other, which has been removed, is the distress occasioned by his companion’s sickness and apprehended death. Si ad vincula accessisset jactura amici (Grotius).—The view that one sorrow ( ëýðç ) springs from his sickness, the other from his death, is incorrect (Chrysostom, Erasmus, et al.).
Php_2:28. I sent him therefore the more speedily, or earnestly, i.e., with the greater despatch ( óðïõäáéïôÝñùò ïὖí ἔðåìøá áὐôüí ).—The ïὖí refers to the recovery of Epaphroditus, and to his intense longing after Philippi, which are the reasons for his speedy departure. With the comparative must be supplied: “than I should have done, had you not been disturbed by hearing of his sickness” (Winer’s Gram. p. 243). Comp. Php_1:12.—The Apostle’s purpose is: That, when ye see him again, ye may rejoice ( ἵíá ἰäüíôåò áὐôὸí ðÜëéí ÷áñῆôå ).—Paul wishes the Philippians to rejoice anew, since their anxiety on account of the illness of Epaphroditus was removed. ÐÜëéí belongs to ÷áñῆôå , since as a rule it stands either before or immediately after the word to which it belongs. See Gersdorf, Beiträge, p. 491 sq. It should not be joined with ἰäüíôåò , especially as he was not sent that the Philippians might see him again.—The joy of the Philippians will react upon the Apostle: And that I may be the less sorrowful ( êἀãὼ ἀëõðüôåñïò ὦ ).—“There is a delicate blending here of his own interest and sympathy with that of the beloved Philippians” (Meyer); quum sciam, vos gaudere (Bengel). While he is in bonds he cannot be ἄëõðïò , but yet he is less sorrowful ( ἀëõðüôåñïò ), since the sorrow ( ëýðç ) with regard to the anxiety and condition of the Philippians is removed.
Php_2:29. Receive him therefore in the Lord with all gladness.—The ðñïóäÝ÷åóèå , emphatic by position, requires a reception of Epaphroditus ( áὐôüí ), which shall most fully correspond ( ïὖí ) with Paul’s purpose in sending him (Php_2:28, ἵíá — ÷áñῆôå ), and one which shall be worthy of a Christian church ( ἐí êõñßῳ , and comp. ἐí êõñßῳ ἀîßùò ôῶí ἁãßùí , Rom_16:2); for it should be with all joy ( ìåôὰ ðÜóçò ÷áñᾶò ), without any admixture of chagrin or discontent on account of the sickness of Epaphroditus, or of his coming too soon or too late.—And hold such in honor ( êáὶ ôïéïýôïõò ἐíôßìïõò ἔ÷åôå ). Theophylact remarks very justly: ἵíá ìὴ äüîῃ áὐôῷ ìüíῳ ÷áñßæåóèáé , êïéíῶò ðáñáßíåé ðÜíôáò ôïὺò ôὴí áὐôὴí ἀñåôὴí ἐðéäåéêíõìÝíïõò ôéìᾷí . Yet he has Epaphroditus in view as the individual of the class referred to (Meyer). Hence the suspicion that the Philippians were inclined to undervalue others (Wiesinger, with reference to Php_2:3) has no support here.
Php_2:30. Because for the sake of his work he was nigh unto death—goes back at once to the person intended. The reception and honor required for Epaphroditus, are based upon ( ὅôé on his work ( äéὰ ôὸ ἔñãïí ); for this and nothing else brought upon him the severe illness ( ìÝ÷ñé èáíÜôïõ ἥããéóåí ; and Php_2:27, ἠóèÝíçóåí ðáñáðëçóßïí èáíÜôῳ ). Under ôὸ ἔñãïí we are to understand, according to the context (Php_2:25 : ὑìῶí ἀðüóôïëïí êáὶ ëåéôïõñãὸí ôῆò ÷ñåßáò ìïõ ; and Php_2:30 : ôῆò ðñüò ìå ëåéôïõñãßáò ), the commission assigned to him by the church as the bearer of their gifts to the Apostle, and his zeal in the performance of that service. Hence it is not his activity in teaching, opus a Christo ei demandatum (Van Hengel); or labor for the gospel (Schenkel); or the enmity of Nero (the Greek interpreters), both of which are opposed to the context, since Php_2:25 designates Epaphroditus as Paul’s óõíåñãüò and óõóôñáôéþôçò on account of his office and conduct in general, not especially in Rome, while the latter view contradicts also the history (Act_28:30-31). Whether we are to limit his work to his sojourn at Rome (Meyer) may be doubted. Why may it not include his journey also, which certainly was an arduous one?—Hazarding, or staking his life ( ðáñáâïëåõóÜìåíïò ôῇ øõ÷ῇ ) states the way in which he came so near losing his life. This verb occurs as seldom elsewhere as the other reading ( ðáñáâïõëåõóÜìåíïò ); yet that ( ðáñáâïëåýóåèáé ) has a less familiar sound than ðáñáâïõëåýåóèáé , and has also better witnesses, and a sense that offers itself less readily. Ðáñáâïëåýåóèáé is áñÜâïëïí åἶíáé , “to be a fool-hardy” or “reckless person,” as ðåñðåñåýåóèáé is ðÝñðåñïí åἴíáé , “to he a boaster, braggadocio” (1Co_13:4). See Winer’s Gram. p. 93. Ôῇ øõ÷ῇ is dative of the respect in which (Winer’s Gram. p. 215). It is his life, not money, property, time, which he put at hazard, or (to keep nearer to the word) squandered. We see in this prodigality the measure of his zeal. Whether the season of the year, his haste, means of travel by land and water, were concerned in the case, is not indicated, is simply unknown. ÐáñáâïõëåõóÜìåíïò would mean male consulens vitæ (Luther), since he regarded his life so lightly). Tischendorf. (ed. VII. maj. II. p. 473) compares Cæsar (Bell. Gal.): adeo esse perterritos nonnullos, ut suæ vitæ durius consulere cogantur, and the verbs ðáñáöñïíåὶí , ðáñáëïãßæåóèáé , and finds this rendering the more suitable, because there is then only temeritas, not guilt, in a holy work. Yet we are the less to assume the reproach of a censurable temeritas in ðáñáâïëåýåóèáé , from the fact that the watchers by the sick in the ancient church were named parabolani (from ðáñáâÜëëåóèáé , whence ðáñÜâïëïò and then ðáñáâïëåýåóèáé , are derived); yet certainly the name implied no reproach, but was meant solely to recognize their, fearless courage. The conclusion states the object of the participial clause.—To supply your lack of service toward me. Ἵíá introduces the motive for such exposure ( ðáñáâïëåõóÜìåíïò ôῇ øõ÷ῇ ) which is that he might fill up, ( ἀíáðëçñþóῃ ), etc. Parallel to this is 1Co_16:17 : ὅôé ôὸ ὑìÝôåñïí ὑóôÝñçìá áὐôïὶ ἀíåðëÞñùóáí . Comp. 2Co_11:9; Phm_1:13; also Col_1:24 : ἀíôáíáðëçñῶ ôὰ ὑóôåñÞìáôá ôῶí èëßøåùí ôïῦ ×ñéóôïῦ . The verb denotes not merely filling, but filling usque ad Gram, and being emphatic by position, gives prominence to the act. The object is ôὸ ὑìῶí ὑóôÝñçìá , which differs from ôὸ ὑìÝôåñïí ὑóôÝñçìá , by bringing to view the lack of personal ministration as defined by the genitive ( ôῆò ðñὸò ìὲëåéôïõñãßáò ). The service ( ëåéôïõñãßá ) according to the expression itself, and the context, is the pecuniary relief or supplies which the Philippians could not bring and present in person, but were obliged to remit through Epaphroditus. Luther: “in order that he may serve me in your stead.” The apostle finely and delicately views the absence of the Philippians as a deficiency in that service, and bespeaks their grateful sympathy in the affliction of their delegate who had performed his mission with equal courage and skill (Meyer). [In designating the absence of the Philippians in the presentation of their gift as something which was wanting to make it complete, he expresses no censure, but shows merely his affection for those of whose personal intercourse he found it so painful to be deprived, (Schenkel).—H.] Hence it is incorrect to join ὑìῶí with ëåéôïõñãßáò , to understand this last word in general of every service (Rilliet: les services, dont j’ avais besoin) in disregard of the limitation furnished by the context, or even as res necessariæ, and ôὸ ὑìῶí ὑóôÝñçìá as defectus qui subvenitis (Hölemann.)
2. God looks not upon the individual merely in his sorrow. Every instance of God’s help is an act of His compassion for the sake of others, as well as of the sufferer; because we are members together, and have joy whenever God causes any one member to rejoice.
3. [Rev. J. Trapp:—Epaphroditus was sick nigh unto death, and Paul distressed on that account. This should not have been if St. Paul could have cured him, as he did others. This shows that the Apostles cured the sick, and did miracles, not by their own power, or at their own pleasure, etc.—H.]
Starke:—Neither nature nor grace produces stoics, unsusceptible men; but the susceptibility of friendship, which already exists between kinsmen and friends, is sanctified and perfected by grace.—Unbelief looks to nature and medicine as the only remedies in sickness; faith looks to the providence of God also, by virtue of which He comes to the aid of man’s nature, as well as of medicine and care, with a special influence and blessing.—When believers look upon one another, they see also the inner, renewed nature, through the covering of the outer man; and because a tender love exists between them, the sight of each other refreshes, quickens them.
Rieger:—We must not expect grace to lift us above all alternations of feeling into a state of entire tranquility.—It is a mistake to suppose that one must be equally well equipped at all times. Even in the holy soul of our blessed Saviour there were changes of feeling.
Schleiermacher:—At the bottom of all love between individuals there must be love for the entire body to which they belong as living members; on the other hand, this love for the whole body is the consequence of affection for the individuals.
Menken:—One might think that this tenderness of feeling on the part of Epaphroditus went almost too far; on the contrary, we are to notice also here that one possessed of such extreme sensibility may yet be a strong man, and that a very tender heart may nevertheless be a very firm heart. It was not a trifling act for a Christian, one of a sect everywhere spoken against, everywhere hated and oppressed, which found no protection under Jewish or Gentile rule, to travel from Philippi to Rome in order to carry aid to a Christian teacher, an Apostle, yea, the hated and now imprisoned Paul, over whose approaching death his enemies were already rejoicing, and take his stand publicly before the world, by the side of this man, and say, “I am his friend.”—They knew that by faith and prayer one can move heaven and earth, but they did not regard faith and prayer as amulets, or talismans, that are able to expel all darkness and distress from a Christian’s life, and to raise him above all humble waiting on God’s help, above all subjection of his own will to God’s will.
Heubner:—Life, especially the life of a faithful servant of Christ, possesses great value. For such a life we ought to pray; and it is an act of God’s grace when it is preserved to the church.
Passavant:—If one were separated ever so completely from all other men, still he is a warrior and combatant, since in his own heart are the worst enemies of his heavenly peace.
Footnotes:
Php_2:27. Ἐðὶ ëýðçí in A B C D E F, et al; ἐðὶ ëýðῃ K has but sight support.
Php_2:30. The manuscripts give ἔñãïí alone, or in connection with êõñßïõ ( à A), ×ñéóôïῦ (B), or èåïῦ , also with the article. Probably all the additions are glosses. [For the absolute use of ôὸ ἔñãïí see Act_15:38. “The authorities being very evenly divided, neutralize each other. All alike are insertions to explain ôὸ ἔñãïí ” (Lightfoot). Ellicott is inclined to retain ôïῦ ×ñéóôïῦ .—H.]
Php_2:30. ÐáñáâïëåõóÜìåíïò in à A B D E F G, et al; ðáñáâïõëåõóÜìåíïò in C K L, and some other manuscripts. The first lectio is the more difficult, See the exegesis. [meyer, Ellicott, Alford, Wordsworth, Lightfoot adopt ðáñáâïëåõóÜìåíïò .—H.]
[The most natural supposition is that Epaphroditus brought upon himself this sickness, which was so nearly fatal, in consequence of some special exposure on the journey, or of the fatigue incident to travelling with such despatch, in his impatience to reach the Apostle. It does not comport so well with our ideas of Paul‘s character to ascribe it to his “anxious attendance on the Apostle at Rome” (Ellicott). Paul did not exact, hardly was willing even to accept, such self-denying services from others. For exemplifications of Paul’s delicate regard for the safety, health and comfort of others, the reader may see Dr. Howson’s Lectures on the Character of St. Paul, pp. 78–83 (London, 1864).—H.]