Examples of Humble Service—Phil. 2:19-30 (Continued)
2. Epaphroditus—Phil.
2:25-30
The next humble servant that Paul
mentions is Epaphroditus. His name means lovely or charming, and not to be
confused with Epaphras (Col
1:7, 4:12). It is interesting that Paul when speaking of humble service to God
does so across ethnic lines: Paul was a Hebrew, Timothy was a Jew and Gentile,
Epaphroditus was a Gentile. Being a
humble servant has nothing to do with lineage, but the heart.
He was being sent to them first,
instead of Timothy. This should not be thought as if he was a consolation
prize. Paul makes clear the reasons Epaphroditus was being sent to them right
away, and not Timothy.
·
It was needful to keep Timothy with him
temporarily (2:23).
·
Epaphroditus’ concern for them (2:26).
·
Paul “
thought
it necessary” (2:25). Interestingly, most consider “thought” as an
epistolary aorist; an action viewed as past, or from the view of the recipients
when they read the letter. Paul therefore sent this letter with him to
Philippi. “
Epaphroditus
should be viewed as the bearer of the letter,” notes Silva.
a. His description—2:25
“
But I thought it necessary to send to you Epaphroditus, my brother and
fellow worker and fellow soldier…” (Phil 2:25a). As Paul describes this
humble servant, he does so in very descriptive terms.
These describe Epaphroditus in relation to Paul. First, is that of “
brother.” This speaks of their spiritual
relationship. They are brothers in the Lord; members of the family of God.
However, in this context in combination with the other descriptive nouns, it
should be taken to mean more than just a Christian. It is evident that there is
a close personal relationship between the two, forged by common work and
conflict. Paul uses it here as a term of affection. Second, He is a “
fellow-worker.” The Greek word here is
sunergon, meaning fellow-laborer,
helper, or associate. It speaks of their union in the work of God; of their
working together. Third, he is a
“fellow-soldier” with Paul. He is a companion in combat.
Warren Wiersbe notes that these
terms parallel with the descriptive terms in chapter one.
We could diagram the parallels as such:
“my brother” (2:25)
|
“fellowship in the Gospel” (1:5)
|
“my fellow-laborer”
|
“furtherance of the Gospel (1:12)
|
“my fellow-soldier”
|
“the faith of the Gospel” (1:27)
|
Lightfoot notes that it shows
their, “common sympathy, common work, common danger and toil and suffering.”
In relationship to the church at
Philippi, there are two descriptive terms used of
Epaphroditus: “
who also is your messenger
and minister to my need” (Phil 2:25b). That these terms are connected with
his work with the church is indicated by the word “
your.” He is their “
messenger.”
Here the word
messenger is the word
apostle (
apostolon). However,
it should be taken in its non-technical sense as one sent from the church at
Philippi. It is “indicating someone who has been
delegated by the church to carry out an assignment.”
The technical sense applies only to those who have been commissioned directly
by the Lord Jesus Christ. The church’s commission to Epaphroditus is to bring a
gift and to be a gift to assist Paul and his ministry. Thus, the second
description of Epaphroditus is “
minister.”
The Greek word is
leitourgia,
which originally indicated a person of means who performed public service as
his own expense, but in the New Testament indicates on who serves—a servant or
a minister.
It should be noted that humility
does not mean irresponsibility. Epaphroditus was anything but irresponsible.
Humility, if anything, makes one more responsible to his duty. Humility is
maintained by the mind of Christ. The mind of Christ emphasizes being a servant
and being task oriented. Christ came to serve and to do the will of the Father.
b. His Distress —2:26-28.
Notice the cause of his distress—“because he was longing for you all and was
distressed because you had heard that he was sick” (Phil. 2:26). He is
concerned not about himself, but for those who sent him to Paul. He “was longing for” them. The Greek “epipothon en” is an imperfect of
the present participle, indicating a constant and intense desire for them. The
source of his distress was because he was causing them concern. He, like
Christ, did not look upon his own things and serve to the point of death (cf.
2:6, 8). Some suggest this is a sign of his homesickness. Nevertheless, his
center of attention remains to be the Philippians. He was sorry that his
sickness became a focus for them. Even though this sickness “was to the point of death” (Phil. 2:27),
but God had mercy on Epaphroditus and Paul. One was spared death and the other
sorrow.
c. His Return—22:28-30
“
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]”
(Phil 2:28). The reasons why Paul thought it necessary to send Epaphroditus
back home are:
·
Neither Paul, nor Timothy, was free to travel at
this time.
·
Epaphroditus was homesick.
·
Because the Philippians were anxious concerning
to know how Epaphroditus was faring.
·
Paul had anxiety over his welfare as long as
Epaphroditus was with him.
·
To encourage the Philippians that they may
rejoice over his return. Their joy had been marred by Epaphroditus’ sickness,
and seeing him would restore their joy.
In coming to them, they are to “
Receive him then in the Lord with all joy
and hold men like him in high regard” (Phil 1:29). This reminds us of the
words and principles Christ gives in Matthew 10:40-41. It speaks of hospitality
and the benefits of giving hospitality to the servant of God. Here the word
receive has the idea of an enduring
welcome. The phrase “
receive him then in
the Lord” reminds us of Romans 15:7. There the word
accept means wholehearted acceptance. They are to receive and
accept him, as we are to one another—for God’s glory. Newell tells us that this
means “
exercising constant careful
love to one another.”
The servant of God is to be held in
high
regard, which is really the word honor. Notice it says we are to honor
them, not worship them. Honor speaks of giving respect for their position and
work; worship means to place them on a higher plane than they are worthy to
receive, making them a god. Many today do not see the difference.
The reason is the sacrifice
Epaphroditus was willing to make: “Because
he came close to death for the work of Christ risking his life to complete what
was deficient in your service to me” (Phil. 2:30). Humility sustains
sacrifice and service. No cost is too high. Humility breeds commitment. They
were to honor Epaphroditus for three reasons:
·
His motivation: to do the work of Christ. The work
of Christ was his passion and life.
·
His example: Christ in his humility was “
obedient unto death,” and Epaphroditus
came close to death. Christ was his example as Epaphroditus was their example.
O’Brien points out that “
the echo is
deliberate.”
He, as Christ, was selflessly devoted to his ministry.
·
His willingness to pay the cost. Paul says he
was “risking his life to complete what
was deficient in your service to me.” Notice carefully he was going beyond
what the Philippians sent him to do. This acknowledges there was a lack
(deficiency), of which Epaphroditus tried to fulfill at great personal cost
(risking his life). He did so willingly. He was conscious of a need, and was
willing to meet that need in spite of the cost.
Epaphroditus in sacrificial service
dared all and did all in following Christ by obedience unto and including the
possible point of death.
to be continue...
Notice that in our text [about you] is not in any Greek text, but added by the translators.
These words should not be in the text at all. It is clear that it was added to
clarify, but in reality it simply gives an opinion. The Greek text reads: “that
I may be less anxious.” There is no indication what was causing this anxiety in
Paul.
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