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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 2:19–30. His three-level outline is real structure in the source text, so it is rendered as structure.
Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.
I.He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state.
See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note,
1.It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, Co2 12:14.
2.It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, Phi 2:21. Did Paul say this in haste, as David said, All men are liars? Psa 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. - You know the proof of him, Phi 2:22. Timothy was a man who had been tried, and had made full proof of his ministry (Ti2 4:5), and was faithful in all that befell him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom 14:18. "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other - an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, Phi 2:23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (Phi 2:24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good. - I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Act 18:21; Co1 4:19; Jam 4:15; and Heb 6:3.
II.Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection, - his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself, - and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col 4:12. He had an earnest desire to come to them, and Paul was willing he should. It seems,
1.Epaphroditus had been sick: They had heard that he had been sick, Phi 2:26. And indeed he was sick, nigh unto death, Phi 2:27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Act 20:10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mar 16:17, Mar 16:18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure.
2.The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle.
3.It pleased God to recover and spare him: But God had mercy on him, Phi 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow.
4.Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: "That when you see him again you may rejoice (Phi 2:28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account." He gave himself the pleasure of comforting them by the sight of so dear a friend.
5.Paul recommends him to their esteem and affection: "Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion." It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe,
(1.)Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church.
(2.)They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But I trust in the Lord that I also myself shall come to you shortly."
I am not therefore sending him, as though I myself would not come, but that I may be of good courage when I know your state, that even in the mean time I may not be ignorant of it. "But I trust in the Lord," says he. See how he makes all things depend on God, and speaks nothing of his own mind. That is, God willing.
Even here he does not expressly announce that he will come but makes this depend on the providence of God. And clearly he has not yet wholly escaped his former peril.
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Summary
In Philippians 2:24, the Apostle Paul expresses his confident expectation that, by the Lord's will, he himself will soon be able to visit the Philippian church. This declaration follows his plans to send Timothy and Epaphroditus, revealing Paul's deep pastoral affection and his unwavering trust in God's sovereign control over his circumstances, even while imprisoned, as he anticipates a swift reunion with the believers he dearly loves.
Context
Literary Context
Philippians 2:24 concludes a significant section where Paul has been exhorting the Philippians to unity and humility, exemplified by Christ's self-emptying love in Philippians 2:5-11. Following this profound theological foundation, Paul transitions to practical matters concerning his immediate plans and pastoral care for the church. He first announces his intention to send Timothy, his trusted spiritual son, to ascertain their welfare and bring him news (Philippians 2:19-23). Immediately after this, Paul states his personal hope for a visit, which is then followed by his discussion of Epaphroditus, whom he is sending back to Philippi due to his illness and the Philippians' concern (Philippians 2:25-30). Thus, verse 24 serves as a bridge, connecting Paul's delegation of others with his personal longing for direct fellowship.
Historical & Cultural Context
Paul is writing this epistle from prison, most likely in Rome, around A.D. 60-62. His imprisonment was a significant challenge, limiting his physical freedom and ability to travel. Despite these constraints, Paul remained deeply engaged in the life of the churches he founded, communicating through letters and trusted messengers. The Philippian church held a special place in Paul's heart, being the first church he established in Europe (Acts 16). They had consistently supported him financially and emotionally, even sending Epaphroditus to minister to him in prison. Paul's desire to visit them personally, despite his precarious situation, underscores the strong bonds of affection and partnership that existed, reflecting the importance of personal presence and fellowship in early Christian communities.
Key Themes
This verse contributes to several overarching themes in Philippians and Paul's broader theology. It highlights Paul's unwavering trust in God's sovereignty and providence, even amidst imprisonment, demonstrating that his plans are ultimately submitted to the Lord's will. It powerfully illustrates Paul's deep pastoral care and commitment to the churches, showing his longing for genuine fellowship and continued spiritual nourishment of the believers, a theme evident throughout his epistles (e.g., 1 Thessalonians 2:17-18). Furthermore, it reinforces the theme of Christian fellowship and mutual encouragement, emphasizing the value Paul placed on personal relationships within the body of Christ, which is a significant aspect of the joyful tone of the entire letter to the Philippians.
Exposition and Analysis
Key Word Analysis
This verb signifies to convince, to persuade, or to be persuaded. In the context of "I trust in the Lord," it conveys a deep sense of confident assurance, a settled conviction, and reliance based on inward certainty rather than mere hope or wishful thinking. Paul's trust is not a vague optimism but a firm belief in God's ability and faithfulness to orchestrate his circumstances.
This term denotes supreme authority and control, often used to refer to God or, more specifically in the New Testament, to Jesus Christ as the sovereign Master. When Paul states his trust "in the Lord," he is grounding his expectation in the ultimate authority and power of God, specifically the resurrected Christ, who governs all things, including Paul's release and travel.
This adverb means "speedily," "quickly," or "soon." It expresses Paul's earnest desire for a swift resolution to his imprisonment and a rapid return to Philippi. It underscores his eagerness and longing for an immediate reunion, indicating the urgency and importance he placed on this personal visit.
Verse Breakdown
"But I trust in the Lord"
This phrase establishes the foundation of Paul's expectation. The conjunction "But" (G1161, dé) introduces a slight contrast or continuation from the previous thought, shifting from sending Timothy to Paul's personal plans. Paul's "trust" (G3982, peíthō) is not in human machinations or favorable legal outcomes, but solely "in the Lord" (G2962, kýrios), signifying his complete dependence on God's sovereign will and power to bring about his desired visit. It speaks to a deep, settled conviction in divine providence.
"that I also myself shall come"
Here, Paul states the object of his trust: his own personal arrival. The inclusion of "I also myself" (G2532, kaí G846, autós) emphasizes his personal desire and intention to visit, not just to send others. The verb "shall come" (G2064, érchomai) indicates a definite future action, reflecting his confidence that this visit will indeed occur, facilitated by the Lord.
"shortly"
This adverb (G5030, tachéōs) specifies the desired timing of his visit. Paul is not merely hoping for a future visit, but for one that is imminent and without delay. This reveals his eagerness and the urgency of his pastoral heart to be reunited with the Philippian believers, to offer encouragement, and to continue his ministry among them.
Literary Devices
The verse employs Personal Pronoun Usage to emphasize Paul's direct involvement and deep personal desire ("I also myself"). This highlights his intimate connection with the Philippians and his longing for direct fellowship, distinguishing his personal visit from the missions of Timothy and Epaphroditus. There is also an element of Anticipation conveyed through the word "shortly," which creates a sense of eagerness and hope for a swift reunion. This reflects Paul's enduring optimism and faith, even in challenging circumstances. Furthermore, the phrase "I trust in the Lord" serves as a powerful Statement of Faith, grounding Paul's human desires and plans firmly in divine sovereignty, a recurring motif in his epistles.
Theological and Thematic Connections
Paul's declaration in Philippians 2:24 is a testament to his profound theological understanding of God's sovereignty and his unwavering commitment to pastoral ministry. His trust in the Lord for his personal visit underscores that all Christian endeavors, even those born of deep affection and spiritual necessity, are ultimately subject to divine will and timing. This posture of humble reliance on God, rather than on personal strength or favorable circumstances, is a hallmark of Paul's theology, demonstrating that true spiritual leadership flows from a heart submitted to the Master. It also highlights the intrinsic value of Christian fellowship, not merely as a social gathering but as an essential component of spiritual health and mutual encouragement within the body of Christ.
Reflection and Application
Paul's hopeful expectation in Philippians 2:24 provides a powerful model for believers navigating their own plans and desires. It teaches us to hold our aspirations, even the most noble and spiritually beneficial ones, with an open hand, submitting them to the sovereign will of God. Paul's trust in the Lord, despite his imprisonment and uncertain future, reminds us that our hope is not rooted in external circumstances but in the faithful character and omnipotence of God. This verse encourages us to cultivate a similar posture of confident reliance, believing that God is at work even when we cannot see the path clearly. Furthermore, Paul's deep longing for personal fellowship with the Philippians underscores the irreplaceable value of Christian community. In an increasingly isolated world, his example calls us to prioritize genuine connection, mutual encouragement, and shared spiritual journey with fellow believers, recognizing that our presence and interaction can be a profound source of blessing and strength for one another.
Questions for Reflection
FAQ
Did Paul actually visit Philippi after writing this letter?
While the New Testament does not explicitly record a subsequent visit to Philippi by Paul after his Roman imprisonment, there is strong historical and traditional evidence to suggest he did. After his first Roman imprisonment (from which he was likely released), Paul undertook further missionary journeys. The Pastoral Epistles (1 & 2 Timothy, Titus) indicate Paul's continued travels and ministry in the region of Macedonia, which included Philippi. For example, Philippians 1:25-26 and Philemon 1:22 express his expectation of release and future travel, suggesting his hope in Philippians 2:24 was indeed fulfilled. Early church tradition and scholarly reconstruction of Paul's post-imprisonment ministry generally affirm that he did make a second visit to Macedonia, including Philippi, before his final imprisonment and martyrdom in Rome.
Christ-Centered Fulfillment
Paul's confident trust in the Lord for his personal return to Philippi, despite his imprisonment, profoundly reflects a Christ-centered perspective. His hope is not in a vague deity or impersonal force, but in "the Lord" (G2962, kýrios), a title frequently applied to Jesus Christ, signifying His supreme authority and active governance over all circumstances. Paul understands that his life, ministry, and even his freedom are entirely subject to the sovereign will of the resurrected Christ, who is the Head of the Church and orchestrates all things for His glory and the good of His people (Ephesians 1:22-23). Just as Christ Himself submitted to the Father's will even unto death on the cross (Philippians 2:8), Paul models a life of absolute reliance on Christ's providential care. His desire for reunion with the Philippian believers also foreshadows the ultimate and perfect fellowship believers will experience with Christ Himself at His glorious return (1 Thessalonians 4:17). Thus, Paul's personal hope for a "shortly" return is an earthly reflection of the greater, assured hope of Christ's triumph and the eternal fellowship He secures for His own.