Chapter 13 - Model Spiritual Servants (Philippians 2:17–30)

13 Model Spiritual Servants (Philippians 2:17–30)

But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. You too, I urge you, rejoice in the same way and share your joy with me.

But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. For I have no one else of kindred spirit who will genuinely be concerned for your welfare. For they all seek after their own interests, not those of Christ Jesus. But you know of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. Therefore I hope to send him immediately, as soon as I see how things go with me; and I trust in the Lord that I myself also will be coming shortly. But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; because he was longing for you all and was distressed because you had heard that he was sick. For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. Receive him then in the Lord with all joy, and hold men like him in high regard; because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. (2:17–30)

Anyone who has spent much time in the writings of the noble servants of God develops a certain understanding of their hearts and minds. Usually their most intriguing and admirable quality is a willingness to make great sacrifices.

The seventeenth-century Puritan Thomas Brooks wisely observed that “example is the most powerful rhetoric” (cited in I. D. E. Thomas, A Puritan Golden Treasury [Edinburgh: Banner of Truth, 1977], 96). Perhaps the single most important aspect of spiritual leadership is having a godly life to emulate. Personal example illustrates biblical principles in action, showing how they should be lived out. When believers carefully consider God’s standards in light of their sins, shortcomings, weaknesses, and failures, those standards often seem impossible to achieve. Jesus is the believer’s supreme example (1 John 2:6). But He was the sinless, perfect Son of God, and what was possible for Him can seem impossible for His followers. However, when believers see another Christian living out God’s standards triumphantly, they are encouraged.

Philippians 2:17–30 presents three men whose lives are exceptional patterns for godly living. These three—Paul, Timothy, and Epaphroditus—were together in Rome at this time. Paul was a prisoner in his own rented quarters. Though chained to a soldier, he was free to carry on his work unhindered (Acts 28:16, 30–31). Timothy, the apostle’s son in the faith (1 Tim. 1:2), had been with him for some time. Epaphroditus had been sent from the Philippian church to bring financial support for Paul and to minister to his needs. The men were knit together geographically, spiritually, and ministerially in a common cause. Each was passionately devoted to the Lord Jesus Christ, not consumed with his own interests. For the Lord’s sake, each had risked his health, his freedom, and even his life.

Although all three exemplified the qualities Paul has previously stressed, each also reflected distinct personal and spiritual characteristics. Paul might therefore be described as the sacrificial rejoicer, Timothy as the single-minded sympathizer, and Epaphroditus as the loving gambler.

PAUL: THE SACRIFICIAL REJOICER

Nothing characterized Paul’s life and ministry more than love—for the Lord, His work, and His people. He also loved the unsaved, especially those among his fellow Jews, about whom he testified: “I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh” (Rom. 9:3). But he had a special love for believers, as exemplified by his testimony to those in Corinth: “For out of much affliction and anguish of heart I wrote to you with many tears; not so that you would be made sorrowful, but that you might know the love which I have especially for you” (2 Cor. 2:4).

That love compelled Paul to serve unreservedly and sacrificially. He feared that unless he gave his maximum effort, he would be disqualified and his reward diminished (1 Cor. 9:24–27). He was keenly aware that he had a special calling, giftedness, and empowerment for which the Lord would hold him accountable. He wrote of that accountability to the Corinthians: “Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. In this case, moreover, it is required of stewards that one be found trustworthy” (1 Cor. 4:1–2). Because of that accountability, Paul exercised self-discipline: “I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified” (1 Cor. 9:27). He was confident “that in the day of Christ [he would have] reason to glory because [he] did not run in vain nor toil in vain” (Phil. 2:16).

One cannot help wondering why Paul had such great confidence in his own example. Most believers would be reluctant to offer themselves as an example, believing it would be presumptuous and prideful. But the Holy Spirit empowered Paul to that confidence. Because Paul was Spirit led and obedient, he did not have the self-conscious sense of inadequacy that the majority of believers possess. Though he was humble and had a deep sense of his weakness (1 Tim. 1:15), he could still use himself as an example because his motives were pure and his life holy. With both sincerity and genuine humility he therefore could admonish the Corinthians, “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1; cf. 4:16). Paul was a human example because he followed the divine example, the Lord Jesus Christ. As the writer of Hebrews admonishes, Paul fixed his “eyes on Jesus, the author and perfecter of faith” (Heb. 12:2).

Even if translates a first-class conditional clause, which refers to something that is known to be true. A more appropriate rendering therefore is “because I am being poured out as a drink offering.” That whole phrase translates the single Greek word spend, which means “to be poured out as a libation” (cf. 2 Tim. 4:6). Paul’s example was evident in the price he was paying in pouring out his life to God like an Old Testament drink offering.

Contrary to what some interpreters suggest, Paul was not here speaking of his eventual martyrdom. The present tense clearly indicates that he was speaking of his current experience as a prisoner in Rome. He saw his life, not his death, as his ultimate act of sacrifice to the Lord. He was a living sacrifice, not a dead one (Rom. 12:1). His comments elsewhere in this letter indicate that he did not anticipate imminent execution, although he clearly understood that that was a possibility. He had already said: “To remain on in the flesh is more necessary for your sake. Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith” (1:24–25). Later in the present chapter he wrote, “I trust in the Lord that I myself also will be coming shortly” (2:24).

Both Jews and Gentiles would have understood the implied imagery of a drink offering, or libation, a ritual that was familiar to many ancient people (cf. Lev. 23:18, 37; 2 Kings 16:10–16; Jer. 7:18; Hos. 9:4). After placing the sacrificial animal on the altar, the priests would take wine (or sometimes water or honey) and pour it either on the burning sacrifice or on the ground in front of the altar. That act symbolized the rising of the sacrifice into the nostrils of the deity to whom it was being offered.

Paul’s drink offering was also made on behalf of his beloved brethren in Philippi, an offering made upon the sacrifice and service of their faith. He spoke as if their faithfulness was greater than his own, which he described as being poured out on their greater sacrifice and service. Here the apostle reflects the sincere humility that marks the spiritually noble believer and that was supremely exemplified by the Lord Himself in His incarnation (2:1–8).

Thusia (sacrifice) was used of actual sacrifices (Matt. 9:13; Acts 7:41; 1 Cor. 10:18; Heb. 5:1). It was also used figuratively, as it is here (cf. 4:18; Rom. 12:1; Heb. 13:15; 1 Peter 2:5). Service translates leitourgia, which was most commonly used of religious service and is the term from which the English word liturgy derives. In 2 Corinthians, Paul used it of financial offerings given for “supplying the needs of the saints” (2 Cor. 9:12). Like Peter, Paul saw all believers as being priests of Jesus Christ, “living stones, [who] are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

The Philippians were partners with Paul in sacrificial service to God (1:25–30; 4:10–19), especially through the ministry of Epaphroditus (2:25–30). They were suffering severely for their faith in an extremely hostile pagan environment. The more the church grew, the more it was resented and persecuted. Therefore the apostle admonished them, “[Be] in no way alarmed by your opponents—which is a sign of destruction for them, but of salvation for you, and that too, from God” (Phil. 1:28). He went on to explain, “To you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake” (v. 29). Their persecution also reflected his own; they were “experiencing the same conflict which [they] saw in [him], and [heard] to be in [him]” (v. 30). Theirs was a common offering; Paul poured his drink offering onto the burning sacrifice of the Philippian church.

Therefore, he writes, I rejoice and share my joy with you all. The apostle has already mentioned several reasons for his joy. He rejoiced because of his love for them and their love for him (4:1, 10). Simply remembering his beloved brethren at Philippi was cause for rejoicing (1:3–4). Even his seemingly unfortunate circumstances in Rome had “turned out for the greater progress of the gospel, so that [his] imprisonment in the cause of Christ [had] become well known throughout the whole praetorian guard and to everyone else” (vv. 12–13). The way in which he graciously accepted that imprisonment encouraged the believers in Rome, Philippi, and elsewhere to “have far more courage to speak the word of God without fear” (v. 14). Even when the gospel was preached with pretense and out of selfish ambition and envy, Paul rejoiced (vv. 17–18).

Even apart from such blessings, sacrificial service to the Lord is in itself a privilege and a cause for rejoicing. Believers are to rejoice not in spite of their suffering for Christ but because of it (cf. Acts 5:41), knowing that “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 3:12). Believers’ greatest joy comes at the point of greatest sacrifice, because serving God is the supreme purpose of their existence. The apostle wrote earlier in Philippians: “[It is] my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. For to me, to live is Christ and to die is gain” (1:20–21). A few years earlier he wrote, “Not one of us lives for himself, and not one dies for himself; for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord’s” (Rom. 14:7–8).

Unfortunately, many believers experience joy in much the same way as the world does. When circumstances are favorable, they are happy; but when circumstances are unfavorable, they are sad and sometimes resentful. The only things that bring them joy are those that promote their own interests and welfare. But when believers seek to do the Father’s will and please Him, they view sacrifice for Him with joy. The reason many believers know little about Paul’s kind of joy is that they know little about his kind of sacrifice.

It is difficult for self-centered, worldly believers to understand how missionaries can live for years under primitive, demanding, and often dangerous conditions yet still maintain their joy. Through it all they rejoice, because, like Paul and the Philippians, they offer their lives as a continual sacrifice to God. They have learned that the greater the sacrifice, the greater the joy. They have the same attitude as Peter and the other apostles who, after being flogged and ordered “not to speak in the name of Jesus, . . . went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name” (Acts 5:40–41).

Selfless service for Christ is a sacrifice only in the sense of being an offering to God. It is never a sacrifice in the sense of being a loss. A believer can sacrifice nothing for the Lord that is not replaced with something infinitely more valuable and gratifying (cf. 2 Cor. 4:17). It is always an exchange of the lesser for the greater, leading Paul to write, “I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ” (Phil. 3:8). What he forsook was mere “rubbish”; what he gained was Christ and the immeasurable blessings of salvation and eternal life (vv. 9–11). This reality of justification extends into sanctification.

Paul not only is a model for selfless, sacrificial service but also for the joy that service produces. As he wrote to the Corinthians: “I am filled with comfort; I am overflowing with joy in all our affliction” (2 Cor. 7:4; cf. Eph. 3:13) and to the Colossians: “Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions” (Col. 1:24). He assured the Thessalonians that “for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord. For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account” (1 Thess. 3:7–9). In the same way James admonished: “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing” (James 1:2–4). Likewise, Peter counseled his readers, “To the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation” (1 Peter 4:13).

Thus it was with integrity and sincerity that Paul could say, I rejoice and share my joy with you all. Sunchair (share . . . joy) is a compound (and thus intensified) form of the preceding verb (chair, rejoice) and describes a deep mutuality of purpose and feeling. It was used by Luke to describe the neighbors and relatives of Elizabeth who “were rejoicing with her” over the birth of John the Baptist (Luke 1:58). It was used by Jesus of the man who rejoiced over finding his lost sheep (Luke 15:6) and of the woman who, in the same way, rejoiced over finding her lost coin (15:9; cf. 1 Cor. 12:26; 13:6). Because Paul and the Philippians had sacrificed and served together, they were able to rejoice together. Using the same word (sunchair) that he had just used of himself, he now admonishes them, You too, I urge you, rejoice in the same way and share your joy with me.

TIMOTHY: THE SINGLE-MINDED SYMPATHIZER

The second model of a spiritual servant is Timothy, Paul’s beloved son in the faith. Like Paul, his mentor and model, Timothy is a trustworthy example for other believers to emulate.

Because his imprisonment prevented Paul from going to Philippi, it was his hope in the Lord Jesus (that is to say, in the Lord’s will) to send Timothy there shortly, so that he also might be encouraged when he learned of the Philippians’condition. The apostle’s hope was not an idle wish but the deep longing of his heart. Because he never wanted to act independently of his Master’s will, his hope and expectation was in line with the purpose of the Lord Jesus. Paul no doubt prayed earnestly for the Lord’s direction and was determined to adjust or discard his own plans if necessary.

Timothy was a native of Lystra in the province of Galatia (part of modern Turkey). His mother, Eunice, was Jewish and his father was a Greek and probably a pagan. Paul led him to Christ (1 Cor. 4:17; 1 Tim. 1:2, 18; 2 Tim. 1:2), probably during the apostle’s visit to Lystra on his first missionary journey (Acts 14:6–23). Both his mother and his grandmother, Lois, were believers (2 Tim. 1:5) and had instructed Timothy in the Old Testament (2 Tim. 3:15). That he was not circumcised as a child suggests that his father had educated him in Greek learning and culture. Along with his spiritual maturity, his combined Jewish and Greek heritage made him uniquely qualified to minister the gospel with Paul to the Gentile world. To make Timothy more acceptable to the Jews, especially to those in Galatia who knew of him, Paul circumcised him (Acts 16:3). By the time Paul wrote Philippians, Timothy had been his almost constant companion for about ten years.

With great affection, Paul spoke of him as “my true child in the faith” (1 Tim. 1:2), “my beloved son” (2 Tim. 1:2), “my beloved and faithful child in the Lord” (1 Cor. 4:17), “my fellow worker” (Rom. 16:21; 1 Thess. 3:2; cf. 1 Cor. 16:10), “our brother” (2 Cor. 1:1; 1 Thess. 3:2; cf. Heb. 13:23), and, in the present letter, as a fellow bond-servant of Christ Jesus (Phil. 1:1). Timothy was with Paul in Corinth (Acts 18:5), was sent into Macedonia (19:22), and accompanied the apostle on his return trip to Jerusalem (20:4). He was associated with Paul in the writing of Romans (Rom. 16:21), 2 Corinthians (2 Cor. 1:1), Philippians (Phil. 1:1), Colossians (Col. 1:1), both Thessalonian epistles (1 Thess. 1:1;2 Thess. 1:1), and Philemon (Philem. 1). He served as Paul’s troubleshooter in Corinth (1 Cor. 4:17), Thessalonica (1 Thess. 3:2), Ephesus (1 Tim. 1:3–4), and Philippi (Phil. 2:19).

Timothy was faithful and dependable in every way and clearly was qualified to be a model for the Philippians to emulate. They were well acquainted with him, since he doubtless was with Paul when the church there was founded (cf. Acts 16:3, 12–40). It is therefore hardly surprising that the apostle was eager to send Timothy to them shortly. Later in this chapter, Paul explains what he means by shortly, saying, “I hope to send him immediately, as soon as I see how things go with me” (v. 23). Some interpreters believe Paul wanted to learn whether he would remain in prison, be released, or be executed. But his comments a few verses later indicate that he expected to be released and to visit the church at Philippi in person (2:24). It may have been that Timothy was assisting with some crucial matter in the church at Rome. Although the apostle was free to have visitors and to preach and teach without hindrance, he could not leave his rented quarters, where he was under constant guard (Acts 28:16, 23, 30–31). It may have been that Timothy was assisting Paul with the situation referred to in 1:15–17.

The only specific reason Paul mentioned for sending Timothy was so that he might be encouraged when he learned of the Philippians’ condition. Despite his hope to visit Philippi soon, Paul expected Timothy to have time to reach them and report back his assessment of their condition before the apostle was freed. His confidence that he would be encouraged by that report reveals that he expected it to be positive. It was typical of Paul to be so concerned. In the case of the Corinthian church, his concerns were so deep that he had no heart for ministry until he heard of their condition (2 Cor. 7:5–9).

Because he wanted the Philippians to accept Timothy without hesitation, Paul gave them a brief profile of that dedicated servant of Jesus Christ (vv. 20–24). The apostle highlighted seven personal characteristics for the Philippians to emulate: Timothy was similar, sympathetic, single-minded, seasoned, submissive, sacrificial, and serviceable.

First, Timothy’s spiritual character was similar to that of the apostle’s. In many ways Timothy was a true kindred spirit with Paul. Epaphroditus (2:25–30) and a few other preachers and teachers in Rome were faithful servants of the Lord, and Paul loved and appreciated them (cf. 1:14–17). The apostle was in no way belittling those men, but there was no one else of Timothy’s stature. He had been instructed in the Scriptures from childhood by his mother and grandmother (2 Tim. 1:5; 3:15) and was highly regarded by those who knew him (Acts 16:2). Yet Timothy’s greatest spiritual growth began when he started traveling and ministering with Paul. Except for the Lord Jesus Christ, there has never been a spiritual mentor on a par with Paul. Timothy had the unique and enviable privilege of being the apostle’s protégé.

Used only here in the New Testament, isopsuchos is a compound adjective, composed of isos (equal) and psuch (soul). It literally means “equal-souled” or “one-souled,” referring to persons who are like-minded, of kindred spirit. The Septuagint (the Greek translation of the Old Testament) used the word in Psalm 55:13, where David speaks of “a man my equal, my companion and my familiar friend,” who had grievously betrayed him.

The goal of true discipleship is reproduction; when a person is fully discipled, Jesus said, he will be like his teacher (Matt. 10:25). Over the course of time, Timothy came to think like Paul, relate to believers and unbelievers like Paul, evaluate ideas and situations like Paul, trust in the Lord like Paul, and pray like Paul. Those two men of God had similar qualities of soul, similar passions, similar objectives, and similar zeal. In effect, Paul was saying to the believers in Philippi what he had said to those in Corinth a few years earlier: “I exhort you, be imitators of me. For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church” (1 Cor. 4:16–17). So here, as at Corinth, until Paul was able to visit Philippi again, Timothy was by far his best substitute. He was the ultimate fulfillment of the apostle’s desire that other believers be faithful imitators of him, as he was of Jesus Christ (1 Cor. 11:1). No wonder Timothy was so beloved and dear to Paul.

Timothy also had the virtue of being sympathetic. With the utmost confidence, Paul could assure the Philippians that Timothy will genuinely be concerned for their welfare. The verb merimna (concerned for) expresses a strong feeling for something or someone, often to the point of being burdened. Jesus used the verb to speak of needless anxiety and worry (cf. Matt. 6:25–28; 10:19; Luke 10:41), and later in the present letter it is rendered “anxious” (4:6). But Paul here uses it in a positive sense to describe Timothy’s great concern for the welfare of the Philippian church. Like his Lord, Paul had constant “concern for all the churches” (2 Cor. 11:28) and was confident that Timothy shared that concern. They were true shepherds, whose foremost concern was for the welfare of their sheep.

A third virtue that characterized Timothy was his single-mindedness, stated here indirectly by contrast with the leaders of the church in Rome. Paul laments the self-centered, loveless attitude of those leaders. Seek after translates the present tense of the verb zte and could be rendered “continually seek after.” It must have deeply grieved Paul to have to say of them that they all seek after their own interests, not those of Christ Jesus.

Although the gospel was being proclaimed by a number of men in Rome, it was sometimes preached out of “envy and strife . . . [and] selfish ambition rather than from pure motives” (1:15, 17). Paul nevertheless rejoiced “that in every way, whether in pretense or in truth, Christ is proclaimed” (v. 18). It seems that those who preached out of good will and love (vv. 15–16) either were gone or were silent. Despite Paul’s presence, many preachers had become worldly and self-centered. They were not apostate or heretical but obviously had left their first love for Christ and become self-centered (cf. Rev. 2:4). Their primary interests now were no longer those of Christ Jesus but their own. Unlike Timothy, they were no longer single-minded but had become double minded and therefore spiritually unstable (James 1:8). They were exemplified by Demas, a dependable coworker of Paul’s in Rome (Col. 4:14; Philem. 24), who would eventually desert him (2 Tim. 4:10, 16). The few faithful men with Paul in Rome, such as Luke and Aristarchus (Col. 4:10; Philem. 24), were evidently not available to travel to Philippi. The apostle was down to his last reliable coworker; faithful Timothy was the lone single-minded exception in Rome. This was again Paul’s plight in his final imprisonment in Rome. In his last letter to Timothy, he said, “All who are in Asia turned away from me” (2 Tim. 1:15) and called for Timothy to remain loyal (2 Tim. 1:13). Like Paul, his dominant interests when Paul wrote this letter were still those of Christ Jesus.

Fourth, Timothy was seasoned. Paul did not have to convince the church at Philippi of that because they knew of his proven worth. Proven worth translates dokimn, which has the basic meaning of proof after testing. Used of a person, it described proven character or tested value. Paul used the verb form numerous times in his admonitions for believers to “prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2), and to “examine [themselves]” (1 Cor. 11:28; cf. 2 Cor. 13:5; Gal. 6:4). Believers are to “examine everything carefully; hold fast to that which is good” (1 Thess. 5:21) and “test the spirits to see whether they are from God” (1 John 4:1). Paul also used the term in regard to the Lord’s testing of believers, noting that “just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts” (1 Thess. 2:4; cf. 1 Cor. 3:13; 1 Peter 1:7). Paul spoke highly of an unnamed brother “whom we have often tested and found diligent in many things” (2 Cor. 8:22), and instructed that deacons “must also first be tested [to see] if they are beyond reproach” (1 Tim. 3:10).

Timothy had been tested many times in his service to the Lord. When agitators from Thessalonica forced Paul to leave Berea, Timothy and Silas were entrusted to remain there and carry on the work (Acts 17:14). Similarly, “after he had passed through Macedonia and Achaia, . . . [he] sent into Macedonia two of those who ministered to him, Timothy and Erastus” (Acts 19:21–22). A short while later, Timothy accompanied the apostle and others when they returned to Macedonia (20:3–4), of which Philippi was a key city. Paul may have written 2 Corinthians from Philippi (cf. 2 Cor. 11:9; Phil. 4:15) and in the introduction to that letter sent greetings from “Timothy our brother” (2 Cor. 1:1). The church at Philippi was well acquainted with Timothy and had benefited from his faithful service for many years.

Timothy’s fifth virtue mentioned here was his submissiveness. Like Paul, whom Timothy served with, the young man was submissive to the Lord. Douleu (served) was used of many types of service, including service of money (Matt. 6:24), a human master (1 Tim. 6:2), a human father (Luke 15:29), a conquering nation (Acts 7:7; cf. John 8:33), and service of believers to each other (Gal. 5:13). But it was also one of the most common verbs used in the New Testament for service to the Lord (cf. Acts 20:19; Rom. 12:11; 14:18; Col. 3:24), often in contrast to serving other people and things, such as the letter of the Mosaic Law (Rom. 7:6), the law of sin (Rom. 7:25), and sinful desires (Rom. 16:18; Titus 3:3). As the next phrase (“in the furtherance of the gospel”) makes clear, served here refers to serving the Lord.

It is important to note that Paul is not speaking of Timothy’s personal service to him, although that was considerable. Timothy was completely submissive to Paul, as an apostle, a spiritual father, and an incomparable model of godliness. But Paul makes it clear that this particular service was not to him, but with him. They served the Lord together in a loving and noncompetitive partnership. Paul was clearly the senior and Timothy the respectful junior. Yet the two men were both “bond-servants of Christ Jesus” (Phil 1:1), “doing the Lord’s work” together (1 Cor. 16:10). Timothy not only was Paul’s coworker, but also “God’s fellow worker in the gospel of Christ” (1 Thess. 3:2).

Timothy’s sixth virtue was his willingness to be sacrificial, as implied by his ministering with Paul in the furtherance of the gospel like a child serving his father. From the time the apostle chose him to serve alongside him, Timothy surrendered any personal plans he may have had for his life. He began a non-stop adventure that would bring him great fruitfulness and spiritual satisfaction, but that would also involve suffering and sacrifice.

Like Paul, Timothy considered himself under obligation to preach Christ to everyone, knowing that the gospel “is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Rom. 1:14–16). He, too, was “determined to know nothing . . . except Jesus Christ, and Him crucified” (1 Cor. 2:2), was willing to “become a spectacle to the world, both to angels and to men,” being considered a fool “for Christ’s sake,” and was willing to be hungry and thirsty, poorly clothed, roughly treated, homeless, reviled, persecuted, and slandered “as the scum of the world, the dregs of all things, even until now” (1 Cor. 4:9–13). He could say sincerely with Paul that “we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake,” and that he was “afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed; always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Cor. 4:5, 8–10). The Lord had also given him “the ministry of reconciliation” as an ambassador for Christ (2 Cor. 5:18, 20). And like Paul, he was eventually imprisoned for his faith (Heb. 13:23). For the sake of his Lord, he left his home and his godly mother and grandmother. There is no evidence in Scripture that he ever married, had children, and experienced the joys of family life. He could truthfully declare as Paul did to the Ephesian elders: “I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24).

Timothy’s seventh virtue was that he was available, a characteristic implied in the others. Because he was so eminently qualified for service, Paul could affirm without hesitation, Therefore I hope to send him immediately. Qualifying immediately, the apostle explained that he first wanted to see how things go with me. As noted in the discussion of verse 21, he still needed Timothy’s help a while longer.

The context makes it clear that Timothy was willing to do what Paul asked of him. He had no agenda of his own. For him, being available to the Lord essentially meant being serviceable to the Lord’s apostle. His staying or leaving was entirely Paul’s decision, not his own. It must have been challenging for this intelligent, energetic, talented, and gifted young man to be constantly severing relationships with family, friends, and fellow workers. For most people, especially those with his capabilities, it would be all but unthinkable to be at someone else’s beck and call. But Timothy was just that sort of willing, dependable, and joyful servant of Paul in their mutual service of Jesus Christ. He was ready to spend and be spent as seemed best to his beloved friend and apostle.

Paul then added, and I trust in the Lord that I myself also will be coming shortly. He did not minimize the value he could be to the church at Philippi by ministering to them in person. Whether or not he did, however, it is clear that he had the utmost confidence in Timothy.

Timothy had human frailties. Despite his divine calling and spiritual gifts (1 Tim. 4:14), he apparently lacked self-confidence because of his youthfulness (1 Tim. 4:12). He was tempted by youthful passions. In his second letter to him, the apostle warns: “If anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:21–22). Apparently, Timothy was then at a low point in his personal life and ministry. He had victories and defeats, satisfaction and disappointment, happiness and sadness. But he heeded Paul’s counsel: “Continue in the things you have learned and become convinced of, knowing from whom you have learned them. . . . Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. . . . Be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry” (2 Tim. 3:14;4:2, 5).

EPAPHRODITUS: THE LOVING GAMBLER

But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; because he was longing for you all and was distressed because you had heard that he was sick. For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. Receive him then in the Lord with all joy, and hold men like him in high regard; because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. (2:25–30)

The third model spiritual servant described in 2:17–30 is Epaphroditus, another protégé and coworker of Paul’s. He was not an apostle and spiritual statesman such as Paul or, as far as is known, even an elder, like Timothy. There is no record of any outstanding work that he accomplished. Nothing is known of his family, his personal background, his conversion, how long he had been a believer, or his specific functions in the churches at Philippi, Rome, or elsewhere.

The name Epaphroditus means “belonging to,” or “favored by Aphrodite,” the Greek goddess of love (whom the Romans called Venus), indicating that, like Timothy, he was probably born and educated in Greek culture. The name was common and later came to mean “loving,” or “lovely.” Although Epaphroditus was often abbreviated to Epaphras, there is no evidence he was the man by that name mentioned in Colossians 1:7 and 4:12. His level of sacrificial service to the Lord is especially instructive and encouraging for the believer, for whom the examples of great preachers and pastors such as Paul and Timothy may seem beyond reach. He exemplifies the spirit of sacrifice for the sake of Christ that involves no public acclaim, no prominence, no high office, no great talents or gifts. He was not a noted preacher, teacher, or leader; therefore his example seems to be more relevant and attainable.

Because they chose Epaphroditus to bring their gift to Paul and to minister to him (Phil. 2:25; 4:18), the Philippians obviously held him in the highest regard and trusted him implicitly. Although he may not have held an official position in their church, they knew that he met the apostle’s high moral and spiritual standards. He had the soul of a servant, going willingly to Rome to help Paul in any way he could for as long as he was needed.

That he was willing to go to Rome while Paul was still imprisoned also shows great courage (cf. 2 Tim. 1:16–17). Although the apostle was allowed to live in his own rented quarters and had unlimited freedom to receive visitors (Acts 28:30–31), Epaphroditus understood that this situation could change overnight. If Caesar decided that Paul was indeed a threat to him as had been charged, he would not hesitate to order his immediate execution. That would put Paul’s associates in danger of arrest, imprisonment, and perhaps execution. Epaphroditus knew that the risk he was taking was real.

After stating his intent to send Epaphroditus back to Philippi, Paul first gives five titles that reveal this man’s character (v. 25) and then mentions several reasons for sending him back (vv. 26–30).

HIS TITLES

But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; (2:25)

The first three titles (introduced by my) pertain to Epaphroditus’s relationship to the apostle himself—brother, fellow worker, fellow soldier. The latter two (introduced by your) pertain to his relationship to the church at Philippi—messenger, minister.

In using the possessive pronoun my, Paul manifested a deep and loving relationship with this remarkable man. The apostle was the most respected and beloved leader in the early church. Yet he deigned to call an ordinary and virtually unknown believer not only his brother, but also his fellow worker and fellow soldier in the service of the Lord.

Above all else, Epaphroditus, like all other believers, was Paul’s spiritual brother, a fellow child of God. But the two men had also become brothers in the sense of having a profound personal affection for each other. They had developed an abiding friendship and camaraderie as they served the Lord together.

Second, Epaphroditus was Paul’s fellow worker, emphasizing their common spiritual effort in addition to their common spiritual life. Sunergos (fellow worker) is a distinctly Pauline term. Of the thirteen times it is used in the New Testament all but one (3 John 8) are by Paul. In each instance it has the idea of an affectionate partnership, not merely that of an impersonal, official relationship (cf. Rom. 16:9, 21; Col. 4:11; 1 Thess. 3:2; Philem. 24). Paul twice specifically includes godly women among his fellow workers—Prisca (or Priscilla, Rom. 16:3) and Euodia and Syntyche, two godly but quarreling members of the church at Philippi who had shared Paul’s “struggle in the cause of the gospel” (Phil. 4:2–3). In 1 Corinthians, he calls all believers “God’s fellow workers” (1 Cor. 3:9).

Third, Epaphroditus was Paul’s fellow soldier, suggesting their joint struggles against common spiritual enemies. Fellow soldier translates the compound Greek noun sustratits (used only twice in the New Testament; cf. Philem. 2), which is formed from sun (“with”) and stratits, the common word for soldier (cf. Matt. 8:9; 28:12; John 19:2, 23; Acts 10:7; 12:6). Paul was chained to a stratits in Rome when he wrote Philippians (Acts 28:16). Using the word metaphorically, Paul admonished Timothy to suffer hardship with him “as a good soldier of Christ Jesus” (2 Tim. 2:3). The apostle looked on Epaphroditus not as a subordinate but, in humility, as a spiritual warrior in the service of the Lord Jesus Christ.

In the second set of titles, Epaphroditus is called your messenger and minister to my need. As mentioned above, the word your indicates his relationship to the church at Philippi and views his work from their perspective. Paul now thought it necessary to send back to Philippi the beloved brother, fellow worker, and fellow soldier they had so lovingly sent to him.

Apostolos can refer to an ordinary messenger, as it clearly does here. The term is used for the office of apostle, held by the Twelve (including Matthias; Acts 1:21–26) and Paul (cf. Rom. 1:1; Gal. 1:1, 19; Eph. 1:1). They were men who had seen the risen Lord and who were directly chosen by Him. In a completely unique way, Jesus is “the Apostle [apostolon] and High Priest of our confession” (Heb. 3:1). Apostolos can also refer to special messengers who were chosen and sent by the churches (cf. Acts 14:14; 2 Cor. 8:23). Clearly Epaphroditus was such a messenger, dispatched to Rome by the church at Philippi.

Epaphroditus was also a minister sent from Philippi to meet Paul’s need. Leitourgos is one of several Greek words sometimes translated minister in the New Testament. Again, it is the term from which liturgy is derived; but it has a broad range of meanings and applications. It was used by ancient Greeks of a public official who was so passionately dedicated to his duties that he discharged them at his own expense. The word often described doing a service that had an aura of special importance, and a leitourgos was therefore highly respected and honored by his fellow citizens. Paul refers to human rulers in general as “servants [leitourgoi] of God” (Rom. 13:6), who are to be respected and obeyed (vv. 1–5, 7).

In the New Testament, leitourgos was most commonly used of service to the Lord. Paul spoke of himself as “a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God” (Rom 15:16). The writer of Hebrews calls God’s holy angels “His ministers” (Heb. 1:7) and even refers to Jesus Christ as “a minister in the sanctuary and in the true tabernacle” (8:2). For Paul to call Epaphroditus a minister was high praise indeed. Epaphroditus was himself the most valuable gift that came to Paul from Philippi—a self-giving, tireless, sacrificial, and humble servant of the highest caliber.

For that reason it must have been extremely difficult for Paul to send back to them this dear brother, fellow worker, and fellow soldier. And because the church had sent Epaphroditus to stay with the apostle indefinitely and serve his needs, Paul felt obligated to explain why he was sending him back. He articulates those reasons in verses 26–30.

PAUL’S REASONS FOR SENDING EPAPHRODITUS BACK

because he was longing for you all and was distressed because you had heard that he was sick. For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. Receive him then in the Lord with all joy, and hold men like him in high regard; because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. (2:26–30)

It was not that Epaphroditus was tired of serving Paul. He was not merely homesick or restless for a change of work or scenery. Nor was he afraid of the harm that might befall him if he stayed longer. The titles Paul gave him show that he was a faithful worker who would never leave a job uncompleted and a loyal soldier who would never leave his post in the face of danger.

But Epaphroditus was longing for his fellow believers in Philippi, and was distressed because they had heard that he was sick. He was not at all distressed about his own condition or welfare but solely about the Philippians. Distressed translates a participial form of the verb admone, which refers to deep anguish, anxiety, or emotional turmoil. Both Matthew and Mark used it to describe Jesus’ anguish as He prayed in the Garden of Gethsemane. He became so “grieved and distressed [admonein]” that He cried out to Peter, James, and John, “My soul is deeply grieved, to the point of death” (Matt. 26:37–38; cf. Mark 14:33–34). He prayed with such intense agony that “His sweat became like drops of blood, falling down upon the ground” (Luke 22:44).

Epaphroditus’s distress was not that extreme, but it was nevertheless very real and deep. He may unintentionally have become distracted to the point of being less useful to Paul. His heart ached because he had learned that the believers in Philippi had heard that he was sick and were worried about him. He was not apprehensive about his life-threatening illness, but rather was distressed over their distress! Asthene (was sick) translates a compound verb composed of the negative a and sthenos (“strength”) and literally means “without strength.” It was used to describe weaknesses of numerous kinds and varying degrees. Related nouns were used of general physical weakness (2 Cor. 12:10) as well as of spiritual weakness (Matt. 26:41). Paul even used asthene to describe the weakness, because of the sinfulness of the flesh (Rom. 8:3), of the Mosaic Law to produce righteousness.

But asthene was most commonly used of physical illness. It was used in the New Testament to describe sicknesses miraculously cured by Jesus (cf. Mark 6:56; Luke 4:40; John 5:3; 11:2–3), the disciples (Matt. 10:8), and the apostles after Pentecost (cf. Acts 9:37; 19:12).

The Philippians had good reason to be worried about Epaphroditus’s health, because he had been sick to the point of death. Had God not had mercy on him, he would have died. It is interesting that, although he once had exercised the gift of healing (cf. Acts 28:8), Paul evidently did not use it to heal Epaphroditus—perhaps because the era of miraculous apostolic signs was nearly over (cf. 2 Tim. 4:20).

When God spares a person from death it is always a reflection of His mercy, because “the wages of sin is death” (Rom. 6:23) and every human being is a sinner (Rom. 3:23). The two blind men who begged Jesus to restore their sight realized that their only hope was through His mercy. Their initial cry, in fact, was for mercy, not healing (Matt. 9:27). Similarly, the ten lepers first cry to the Lord was, “Jesus, Master, have mercy on us,” (Luke 17:12–13). In the same way, the Canaanite woman (Matt. 15:22), the man with the deranged son (Matt. 17:15), and the blind beggar Bartimaeus (Mark 10:47; Luke 18:39) all came to Jesus asking first for mercy.

God’s healing of Epaphroditus not only was of obvious benefit to him but also to Paul, who notes that God had mercy . . . not on him only but also on me. Along with the Philippians, he would have experienced sorrow upon sorrow had Epaphroditus died. Paul would not have grieved as do unbelievers, “who have no hope” (1 Thess. 4:13), but his grief over Epaphroditus’s death would nonetheless have been real, deep, and long lasting.

Despite the personal loss he would experience by sending him back, Paul gladly wrote, Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. The Philippians had not asked that Epaphroditus be sent back to them. His return was Paul’s idea and was carried out solely on his initiative. He knew that his loss would be their gain. But their happiness in having Ephaphroditus back in their fellowship would bring Paul relief. Such is the remarkable power and reward of selfless love. Paul, Epaphroditus, and the believers in Philippi were indeed “of the same mind, maintaining the same love, united in spirit, intent on one purpose,” doing “nothing from selfishness or empty conceit, but with humility of mind” regarding “one another as more important” than themselves, and “not merely look[ing] out for [their] own personal interests, but also for the interests of others” (Phil. 2:2–4). Paul selflessly exhorted the Philippians, Receive him then in the Lord with all joy.

Prosdechomai (receive) refers to favorable and glad acceptance. The Pharisees and scribes used it derogatorily of Jesus’ receiving and eating with those they considered vile sinners (Luke 15:2). The root (dechomai) has the same connotation. Jesus used it to describe the way that humble, childlike believers (Matt. 18:5), faithful preachers of the gospel (Matt. 10:14), and the gospel itself (Luke 8:13; cf. Acts 8:14; 17:11) should be received. Prosdechomai describes how Phoebe, Paul’s sister in the Lord and “a helper of many,” was to be received by the church in Rome (Rom. 16:1–2) and how the church at Philippi was now to receive the honorable Epaphroditus—in the Lord with all joy. More than that, the Philippians were to hold men like him in high regard; because he came close to death for the work of Christ, risking his life, as he sacrificially sought to complete what was deficient, that is, still uncompleted, in the Philippian church’s service to Paul.

Risking translates a participial form of paraboleuomai, which literally means “to throw aside.” It speaks of voluntarily hazarding one’s welfare and thereby exposing oneself to danger. It was sometimes used of gambling, and it is for that reason that the title of this section refers to Epaphroditus as “the loving gambler.” With total disregard for his own welfare, he continually put his life on the line for the work of Christ.

Soon after New Testament times, a group of Christians banded together in an association they called Parabolani, which means “The Gamblers.” Taking Epaphroditus as their model, they visited prisoners and ministered to the sick, especially those with dangerous communicable diseases whom no one else would help. They boldly proclaimed the gospel of Jesus Christ wherever they went (William Barclay, The Letters to the Philippians, Colossians, and Thessalonians [rev. ed., Louisville, Ky.: Westminster, 1975], 50).

When the city of Carthage, on the Mediterranean coast of North Africa, suffered a severe plague in A.D. 252, the pagan inhabitants were so frightened of contagion that they refused to touch the dead bodies even to bury them. Cyprian, bishop of the church there, led the Christians in the arduous and dangerous task of ministering to the sick and dying and of burying the thousands of corpses. The spiritual influence of that silent but powerful testimony on their unbelieving and formerly hostile neighbors doubtless was immeasurable (Barclay, 50).

Perhaps Paul was here playing on the name Epaphroditus, which, as noted above, means “favored of Aphrodite.” Because she was the goddess of gambling as well as of love, men would often cry out “Epaphroditus” as they cast the dice, hoping to be favored by her. In stark contrast to those men, Paul’s beloved brother, fellow workman, and fellow soldier was risking his life for something immeasurably more valuable than money. His life entailed much risk; but it was no gamble. Without reservation, he could sincerely testify with Paul that “whatever things were gain to me, those things I have counted as loss for the sake of Christ. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ” (Phil. 3:7–8).

Paul, Timothy, and Epaphroditus were three very different individuals: Paul the bold, fearless leader; Timothy his quiet, devoted assistant; Epaphroditus a diligent, behind-the-scenes worker. Yet all three manifested the most important characteristic of a godly leader—a life worth imitating.