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Our apostle having in the foregoing verses declared his resolution to send Timothy to the Philippians as soon as he should see how it would go with himself at Rome, and what would be the issue of his bonds; and having also discovered his own purpose to come himself to them, as soon as the providence of God should set him at liberty; in the mean time, he assures them, he would no longer detain their own special minister Epaphroditus from them, whom they had so kindly sent with a liberal supply unto him, in the prison at Rome: I supposed it necessary to send unto you Epaphroditus, my brother, my companion in labour, my fellow-soldier, your messenger, and he that ministered to my wants.
Here note, 1. How copious St. Paul is in the commendation of Epaphroditus: he calls him his brother, his brother in Christ, his brother in the ministry, his companion in labour, his fellow-labourer in Christ's vineyard, travelling from one part of it to another, to plant and propagate the gospel of Christ; his fellow-soldier also, a faithful and constant associate with him in the Christian warfare: their apostle or messenger, the bishop of Philippi, say the ancient fathers; their messenger to carry the church's alms to St. Paul, say others.
Behold here, in St. Paul's sending away Epaphroditus loaden thus with commendation, the great modesty, sincerity, and humility, of this chief apostle. St. Paul had many prerogatives above Epaphroditus; he was immediately called by Christ extraordinarily fitted and furnished for his calling; he laboured and suffered more abundantly than all the rest; yet he almost equalizes and levels Epaphroditus with himself, calling him brother, fellow-labourer, fellow-soldier, and highly magnifies the gifts and graces of God's Spirit in him, without the least diminution: teaching such as are dignified in the church, and exalted by their merits above others, not to despise the persons, nor to extenuate and lessen the gifts, and graces, and usefulness, of their inferior brethern. Pride in any person is odious, but in a minister it is monstrous; they that have received more than others, ought to be patterns of humility unto others.
Note, 2. The reasons here assigned, why St. Paul judged it necessary to send Epaproditus back to his charge at Philippi.
1. He longed after his flock, Php_2:26. He longed after you all, even unto heaviness: we do not read of his longing after his family, or his family, or his friends, or the fleece, but his flock, his church and charge at Philippi; this lay near his heart, this he longed to be with.
2. This longing and heaviness was mutual: the Philippians longed for him, and were full of heaviness because of his sickness.
When the head of a faithful minister of Jesus Christ aches, his people's hearts ache: mutual longings between ministers and people in case of absence, and mutual heaviness and mourning in case of sickness, is a certain argument and evidence of mutual love one towards another.
Note, 3. How our apostle confirms the report of Epaphroditus's sickness, and celebrates the mercy and goodness of God in his unexpected recovery; indeed he was sick nigh unto death, but God had mercy on him, &c.
Here observe, 1. The eminency of the person who was sick: Epaphroditus, a great man, a good man, a man of God, St. Paul's brother, companion, fellow-soldier, falls sick when engaged in Christ and the church's special service: saints, as well as sinners, ministers as well as people, are subject to sickness, diseases, nay, death itself may meet them in the work of Christ.
Observe, 2. As the eminency of the person, so the extremity of the disease; he was nigh unto death.
But why did not St. Paul, who had the gift of healing, help Epaphroditus now sick, as well as raise Eutychus when dead? Act_20:9.
Ans. The apostles had not the gift of healing to make use of it at their pleasure, but as God was pleased by a special instinct and a strong faith to excite them to it, when it was his pleasure to have them use it: these gifts were given for the sake of unbelievers, to convince them of the truth of christianity, but God did not think fit to have them ordinarily exercised upon believers.
Observe, 3. The recovery of Epaphroditus, and the author of it: God had mercy on him; he who is Lord of life and death, said in mercy to him, "Return and live." When God preserves the lives and restores the health of his faithful ministers, it is an act of no small mercy both to their people and themselves: to their people, as they become the greater instruments of their good; to themselves, as it increases their own reward: the longer a minister lives, the more glory he brings to God; and the more glory he brings to God on earth, the more glory shall he partake of with God in heaven; in short, the longer he lives, the more souls he converts, and every soul is as a new gem added to that crown which shall one day be put upon his head, Dan_12:3 They that turn many to righteousness shall shine as the stars for ever and ever.
Observe lastly, The share which St. Paul had in the mercy of Epaphroditus' recovery: God had mercy, not on him only, but on me also, lest I should have sorrow upon sorrow. Paul had much sorrow, a great load of sorrow upon him at that time; he was now among strangers, yea, among prisoners, in the midst of persecutors, and his mind oppressed with sorrow, partly for the Philippians, partly for Epaphroditus; therefore the Lord, in tender pity to him, did not take away by death his dear and useful companion, lest he should have sorrow upon sorrow, and cause his wounds to bleed afresh.
Learn hence, So compassionate is God towards his dear children, that though he often causes them grief and sorrow, yet he will not overcharge them therewith, nor add affliction to the afflicted, nor suffer them to be exercised and tried above what they are able: God had mercy upon me, lest I should have sorrow upon sorrow.