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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
5 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.
Note what benefits we experience from the Lord even in this life. Hence we ought not hurry to death. For even if this world is a hotbed of sin and therefore to be shunned, yet the desire to live in the world comes from your nature and is not sin. Life ought to be desired. So it is right to say “God had mercy on him.”
Many are preserved and pitied by God because something is done through them which belongs to the ministry of salvation. At the same time we also should pray for those who are ill, lest we be saddened by the loss of those whose help we need in the performance, imparting and proclamation of divine grace.
Is it possible that the apostle prayed for him and the prayer was not answered by his immediate recovery? Remember that signs are for unbelievers. This man’s illness was designed not for his hurt but for his growth. Many indeed are the trials of the faithful … and therefore the petition of the apostle was not spurned, but a better provision was made for him on whose behalf Paul prayed.
"Since he longed after you all, and was sore troubled, because ye had heard that he was sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow."
Here he aims at a farther point, making it manifest, that Epaphroditus too was well aware, how he was beloved of them. And this is no light thing toward loving. You know how he was sick, he says; and he grieved that on his recovery he did not see you, and free you from the grief ye had by reason of his sickness. Here too he gives another reason for sending so late to them, not from any remissness, but he kept Timothy because he had no one else, (for, as he had written, he had "no one likeminded,") and Epaphroditus because of his sickness. He then shows that this was a long sickness, and had consumed much time, by adding, "for he was sick nigh unto death." You see how anxious Paul is to cut off from his disciples all occasion of slighting or contempt, and every suspicion that his not coming was because he despised them. For nothing will have such power to draw a disciple toward one, as the persuasion that his superior cares for him, and that he is full of heaviness on his account, for this is the part of exceeding love. Because "ye have heard," he says, "that he was sick; for he was sick nigh unto death." And that I am not making an excuse, hear what follows. "But God had mercy on him." What sayest thou, O heretic? Here it is written, that God's mercy retained and brought back again him who was on the point of departure. And yet if the world is evil, it is no mercy to leave a man in the evil. Our answer to the heretic is easy, but what shall we say to the Christian? for he perchance will question, and say, "if to depart and to be with Christ is far better," how saith he that he hath obtained mercy? I would ask why the same Apostle says, that "it is more needful to abide with you"? For as it was needful for him, so too for this man, who would hereafter depart to God with more exceeding riches, and greater boldness. Hereafter that would take place, even if it did not now, but the winning souls is at an end for those who have once departed thither. In many places too, Paul speaks according to the common habits of his hearers, and not every where in accordance with his own heavenly wisdom: for he had to speak to men of the world who still feared death. Then he shows how he esteemed Epaphroditus, and thence he gets for him respect, by saying, that his preservation was so useful to himself, that the mercy which had been shown to Epaphroditus reached him also. Moreover, without this the present life is a good; were it not so, why does Paul rank with punishment untimely deaths? as when he says, "For this cause many are weak and sickly among you, and not a few sleep"; for the future life is not (merely) better than an evil state, since (then) it were not good, but better than a good state.
"Lest I should have," he says, "sorrow upon sorrow"; sorrow from his death in addition to that which sprung from his sickness. By this he shows how much he prized Epaphroditus.
The words “God had mercy on him” also reveal Epaphroditus’s zeal for the contest. He did not wish to be rid of his wretched life, even knowing the gain that was to spring from it. “And God also pitied me,” says Paul, “by not depriving me of my fellow worker.”
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Summary
Philippians 2:27 powerfully illustrates God's compassionate intervention in the life of Epaphroditus, a faithful co-laborer who had fallen gravely ill while serving Paul. The verse highlights the severity of Epaphroditus's condition, emphasizing that he was on the brink of death, yet God mercifully restored him. Paul reveals his profound personal relief and gratitude, confessing that Epaphroditus's death would have compounded his own existing sorrows, underscoring the deep bonds of Christian fellowship and the providential care of God for His servants.
Context
Literary Context
This verse is embedded within a section (Philippians 2:19-30) where Paul provides updates to the Philippian church regarding his plans and the status of his trusted associates, Timothy and Epaphroditus. Having just exhorted the Philippians to live out their salvation with humility and selfless service, mirroring Christ's example (Philippians 2:1-18), Paul now presents Epaphroditus as a living embodiment of such dedication. He commends Epaphroditus's sacrificial service and explains the reason for his delayed return, directly leading into the description of his near-fatal illness and miraculous recovery. The immediate verses, particularly Philippians 2:25-26, introduce Epaphroditus as the Philippians' messenger and minister to Paul, and note their concern for him, setting the stage for Paul's detailed explanation of his illness in Philippians 2:27.
Historical & Cultural Context
Paul wrote the letter to the Philippians from prison, likely in Rome, around A.D. 60-62. The Philippian church was Paul's first convert community in Europe, and they maintained a close relationship, supporting him financially during his missionary journeys and imprisonment (as seen in Philippians 4:15-18). Epaphroditus was their chosen emissary, sent to minister to Paul's needs. In the ancient world, travel was arduous and dangerous, and medical knowledge was limited. Serious illness could easily prove fatal, making Epaphroditus's recovery a significant event. Paul's expression of "sorrow upon sorrow" reflects the deep emotional toll that imprisonment, constant concern for the fledgling churches, and the potential loss of a beloved co-worker would have taken on him, a common human experience exacerbated by the isolation and uncertainty of ancient incarceration.
Key Themes
Philippians 2:27 contributes significantly to several overarching themes in the letter. It underscores the theme of Christian fellowship and partnership in the gospel, demonstrating the deep affection and mutual dependence among believers, especially those engaged in ministry. Epaphroditus's willingness to risk his life for the sake of Christ's work (as further elaborated in Philippians 2:30) exemplifies the theme of selfless service and sacrifice, echoing the humility of Christ presented earlier in Philippians 2:5-8. Crucially, the verse highlights God's divine providence and mercy, showcasing His active involvement in the lives of His servants, even to the point of miraculous healing. Paul's vulnerability also reinforces the theme of humanity and reliance on God's comfort amidst suffering, a recurring motif throughout Paul's epistles.
Exposition and Analysis
Key Word Analysis
This word means "to be feeble in any sense," encompassing physical weakness, illness, or even spiritual infirmity. In this context, it clearly refers to a severe physical sickness that brought Epaphroditus to the brink of death, emphasizing the grave nature of his condition.
Derived from a root meaning "compassion," this term signifies showing pity or compassion, often through active intervention or divine grace. Here, it highlights God's compassionate act of restoring Epaphroditus to health, demonstrating His benevolent care and intervention in human affairs.
This word denotes sadness, grief, or heaviness. Paul's use of "sorrow upon sorrow" powerfully conveys a compounding of grief, indicating that Epaphroditus's death would have added a fresh, overwhelming layer of distress to Paul's already existing burdens and anxieties.
Verse Breakdown
"For indeed he was sick nigh unto death:"
This clause sets the scene by confirming the severity of Epaphroditus's illness. The phrase "nigh unto death" graphically conveys that he was on the very verge of dying, underscoring the critical nature of his condition and the human impossibility of his recovery without divine intervention. It emphasizes the dire circumstances from which God delivered him.
"but God had mercy on him;"
This pivotal clause introduces the divine turning point. The conjunction "but" signals a stark contrast to the preceding statement of near-death. It was not human effort or medical skill, but God's direct and compassionate intervention—His mercy—that brought about Epaphroditus's recovery. This highlights God's sovereignty over life and death and His active care for His servants.
"and not on him only, but on me also,"
Paul expands on the scope of God's mercy, revealing its dual impact. God's compassion extended not only to Epaphroditus, preserving his life, but also to Paul himself. This demonstrates the interconnectedness within the body of Christ, where the well-being of one member profoundly affects others. Paul's personal stake in Epaphroditus's survival is made clear.
"lest I should have sorrow upon sorrow."
This final clause articulates Paul's deeply personal reason for gratitude. He confesses that Epaphroditus's death would have inflicted an additional, overwhelming layer of grief upon his already existing burdens (likely his imprisonment, anxieties for the churches, and general hardships of ministry). The repetition of "sorrow" emphasizes the intensity and compounding nature of the potential emotional distress, revealing Paul's genuine human vulnerability and reliance on God's comforting hand.
Literary Devices
Paul employs several literary devices in this verse to convey his message with emotional depth and theological weight. The phrase "nigh unto death" is a powerful hyperbole, emphasizing the extreme severity of Epaphroditus's condition. While he was indeed gravely ill, this vivid expression underscores the miraculous nature of his recovery and the directness of God's intervention. Paul's confession, "lest I should have sorrow upon sorrow," is a striking example of intensification through repetition. This doubling of the word "sorrow" serves to amplify the profound emotional burden Paul would have experienced, highlighting the cumulative effect of grief and the immense relief brought by God's mercy. This also functions as pathos, appealing directly to the readers' emotions by revealing Paul's vulnerability and deep affection for his co-laborer, thereby fostering empathy and underscoring the value of Christian fellowship.
Theological and Thematic Connections
Philippians 2:27 profoundly illustrates the active and compassionate providence of God in the lives of His faithful servants. It underscores the biblical truth that God is intimately involved in the details of human existence, even to the point of intervening in matters of life and death, not merely for the individual's sake but also for the wider community of faith. Paul's personal vulnerability and relief reveal the deep, familial bonds within the early Christian community, emphasizing that the suffering or well-being of one member impacts the whole body. God's mercy here is not just an abstract theological concept but a tangible, life-preserving act that averts profound grief, reminding believers that divine compassion often manifests through the preservation of vital relationships and the alleviation of burdens.
Reflection and Application
Philippians 2:27 offers profound insights for contemporary believers, encouraging a deeper trust in God's sovereign mercy and a greater appreciation for the bonds of Christian fellowship. In a world often marked by suffering and loss, this verse reminds us that God is attentive to our distress and capable of bringing healing and relief, even from the brink of death. It calls us to cultivate a spirit of gratitude for His interventions, recognizing His hand in every recovery, every moment of comfort, and every averted sorrow. Furthermore, Paul's candid admission of his potential "sorrow upon sorrow" humanizes the apostle and validates our own experiences of grief and vulnerability. It compels us to extend genuine empathy and practical support to fellow believers who are suffering, burdened, or serving sacrificially, remembering that we are called to bear one another's burdens and rejoice in each other's triumphs. This verse ultimately fosters a hopeful reliance on God's unfailing compassion and a commitment to nurturing the precious relationships within the body of Christ.
Questions for Reflection
FAQ
Was Epaphroditus's illness a punishment from God?
No, there is no indication in the text that Epaphroditus's illness was a punishment from God. On the contrary, Paul explicitly states that Epaphroditus became sick "for the work of Christ" (as mentioned in Philippians 2:30), implying that his illness was a consequence of his zealous and sacrificial service to Paul and the gospel, not a divine judgment. Paul praises his dedication and rejoices in God's mercy that restored him, seeing it as an act of grace, not a punitive measure.
What does "sorrow upon sorrow" mean for Paul?
"Sorrow upon sorrow" (Greek: lýpē epí lýpē) vividly describes a compounding or intensification of grief. Paul was already enduring significant hardships, primarily his imprisonment (as referenced throughout Philippians 1). The potential death of Epaphroditus, a beloved brother and faithful co-laborer who had risked his life to serve Paul, would have added a fresh, overwhelming layer of personal grief and spiritual burden to his existing afflictions. It signifies an unbearable accumulation of distress, highlighting the depth of Paul's affection for Epaphroditus and his human vulnerability.
Christ-Centered Fulfillment
Philippians 2:27, while focusing on Epaphroditus's recovery, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Epaphroditus's willingness to risk his life "for the work of Christ" (Philippians 2:30) foreshadows the ultimate sacrifice of Christ, who willingly laid down His life to accomplish the Father's work, enduring suffering and death not "nigh unto death" but fully into death itself for our salvation (Philippians 2:8). Just as God had mercy on Epaphroditus, sparing Paul from "sorrow upon sorrow," so too did God, in His infinite mercy, provide the ultimate remedy for humanity's "sorrow upon sorrow" – the sorrow of sin, death, and separation from Him. Through Christ's resurrection, God demonstrated His ultimate power over death and sorrow, offering eternal life and comfort to all who believe (John 11:25-26). Jesus, our great High Priest, is not one who is unable to sympathize with our weaknesses, for He was tempted in every respect as we are, yet without sin (Hebrews 4:15), truly bearing our griefs and carrying our sorrows (Isaiah 53:4). Thus, God's mercy on Epaphroditus serves as a poignant, earthly echo of the immeasurable, redemptive mercy extended to all humanity through the cross and resurrection of Christ, who promises a future where there will be no more death, nor sorrow, nor crying, nor pain (Revelation 21:4).