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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.
It is apparent that the people and Epaphroditus loved one another inseparably. He is commended by the apostle also, so as to make him all the more dear.… This is the reason for explicitly recalling the struggle of Epaphroditus: his unhesitating willingness to die for the sake of the gospel.
"Receive him therefore in the Lord with all joy."
"In the Lord" either means spiritually and with much zeal, or rather "in the Lord" means God willing. Receive him in a manner worthy of saints, as saints should be received with all joy.
All this he does for their sakes, not for that of his messengers, for greater gain has the doer than the receiver of a good deed. "And such hold in honor," that is, receive him in a manner worthy of saints.
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Summary
Philippians 2:29 serves as Paul's concluding instruction regarding Epaphroditus, urging the Philippian church to welcome him back with profound joy and to hold him in high esteem. This command underscores the immense value Paul placed on Epaphroditus's dedicated service and self-sacrificial commitment to the Gospel, setting a precedent for how the Christian community should honor those who faithfully labor for the Lord.
Context
Literary Context
This verse immediately follows Paul's heartfelt commendation of Epaphroditus in Philippians 2:25-28. Paul had sent Epaphroditus, a messenger from the Philippian church, to minister to him during his imprisonment. Epaphroditus, however, fell gravely ill, "nigh unto death for the work of Christ" (Philippians 2:30). The Philippians had heard of his illness, causing them distress. Paul, therefore, is sending Epaphroditus back to them, not only to relieve their anxiety but also to ensure Epaphroditus himself is comforted by their joyful reunion. Verse 29 acts as a direct command, emphasizing the appropriate reception for such a devoted servant, thereby concluding this significant personal interlude before Paul transitions to warnings against false teachers in Philippians 3.
Historical & Cultural Context
Paul wrote the Epistle to the Philippians from prison, likely Rome, around A.D. 60-62. The Philippian church was unique among Paul's congregations, being his first European convert community and one with whom he shared a deeply affectionate relationship, characterized by mutual support and financial aid (Philippians 4:15-16). In the Greco-Roman world, hospitality (xenia) was a significant cultural value, particularly for travelers and those who rendered service. However, Paul elevates this cultural norm by rooting it "in the Lord," transforming it into a spiritual imperative. The concept of "reputation" or "honor" (timē) was also crucial, reflecting a person's standing and worth in society. Paul's instruction here is not merely about social politeness but about recognizing and affirming spiritual worth and sacrificial service within the Christian community, a counter-cultural emphasis on humility and service over worldly status.
Key Themes
Philippians 2 is profoundly shaped by the theme of Christ's humility and self-emptying (kenosis), as exemplified in Philippians 2:5-11. Paul calls believers to adopt this same mindset of humility and selfless service, "looking not every man on his own things, but every man also on the things of others" (Philippians 2:4). Epaphroditus's willingness to risk his life for Paul and the Gospel (Philippians 2:30) is presented as a living embodiment of this Christ-like humility and sacrificial love. Therefore, the command to "receive him... with all gladness; and hold such in reputation" directly reinforces the themes of honoring faithful service, mutual encouragement within the body of Christ, and joyful fellowship that characterize a church living out the implications of Christ's example.
Exposition and Analysis
Key Word Analysis
This verb means "to admit (to intercourse, hospitality, credence, or (figuratively) endurance); by implication, to await (with confidence or patience)." It signifies a warm, welcoming acceptance, not merely a passive acknowledgment. The Philippians are not just to let Epaphroditus in, but to actively embrace him with open arms, reflecting a genuine and eager welcome into their fellowship.
(en) and G2962 (kýrios), this phrase situates the act of receiving within the spiritual sphere of Christ's authority and presence. It indicates that the reception of Epaphroditus is not merely a human courtesy but an action rooted in their shared faith and allegiance to Jesus Christ. To receive him "in the Lord" means to welcome him as a fellow member of Christ's body, recognizing his service as service to Christ himself, and doing so in a manner consistent with Christian principles and love.
This adjective means "valued (figuratively):--dear, more honourable, precious, in reputation." It conveys the idea of holding someone in high honor, esteem, or regard. It implies recognizing their worth, dignity, and significant contribution, not just acknowledging their presence. Paul is instructing the Philippians to value Epaphroditus highly because of his character and sacrificial service, setting him apart as one worthy of special honor within the community.
Verse Breakdown
"Receive him therefore in the Lord with all gladness"
This clause issues a direct command to the Philippian believers regarding Epaphroditus. The "therefore" (G3767, oûn) links back to Paul's preceding commendation of Epaphroditus's faithful and self-sacrificial service. They are to welcome him not just politely, but "in the Lord," meaning their reception should be spiritual, Christ-centered, and consistent with their shared faith. The phrase "with all gladness" (G3956, pâs + G5479, chará) emphasizes the joyful, enthusiastic, and complete nature of this welcome, reflecting the deep affection and appreciation they should have for him.
"and hold such in reputation"
This second imperative reinforces the first, adding a dimension of ongoing esteem and honor. The conjunction "and" (G2532, kaí) connects this command directly to the previous one. "Hold such" (G2192, échō + G5108, toioûtos) refers to Epaphroditus and, by extension, to anyone who demonstrates similar Christ-like dedication and sacrifice in service. To "hold... in reputation" (G1784, éntimos) means to value them highly, to regard them as precious and honorable. This is not a fleeting welcome but a sustained recognition of their worth and contribution to the body of Christ.
Literary Devices
The verse employs Imperative Mood ("Receive," "hold") to convey Paul's direct command and strong expectation for the Philippian church's actions towards Epaphroditus. This highlights the importance of honoring faithful servants. Hyperbole is present in "all gladness," emphasizing the complete and overflowing joy with which Epaphroditus should be welcomed, underscoring the depth of their appreciation. The phrase "in the Lord" functions as a Theological Qualifier, elevating the act of human hospitality to a spiritual act, grounding it in their shared identity and relationship with Christ. Furthermore, the use of "such" (G5108, toioûtos) creates a Generalization, implying that the command to honor Epaphroditus extends to all who exhibit similar sacrificial service, establishing a principle for the entire Christian community.
Theological and Thematic Connections
Philippians 2:29 powerfully articulates the theological imperative for the Christian community to actively honor and affirm those who serve the Lord with self-sacrificial devotion. It reflects a core New Testament principle that genuine spiritual service, especially that which involves personal cost or risk, is to be recognized and esteemed within the body of Christ. This is not merely about human appreciation but about acknowledging the work of the Spirit through individuals and upholding the values of humility, service, and Christ-likeness. By urging the Philippians to receive Epaphroditus "in the Lord with all gladness" and "hold such in reputation," Paul establishes a model for fostering a culture of honor that strengthens fellowship, encourages perseverance in ministry, and ultimately glorifies God.
Reflection and Application
Philippians 2:29 challenges believers today to cultivate a profound sense of gratitude and honor for those who faithfully serve in ministry, whether they are pastors, missionaries, church staff, or dedicated volunteers. It calls us to move beyond passive acknowledgment to active, joyful reception and sustained esteem. How do we truly "receive" and "hold in reputation" those who pour out their lives for the sake of the Gospel and the church? It means offering genuine encouragement, practical support, and heartfelt appreciation, recognizing that their labor, often unseen and unrewarded by the world, is precious in God's sight. This verse reminds us that fostering a culture of honor within the church not only affirms the servants but also strengthens the entire community, encouraging others to serve with similar dedication and joy, knowing their efforts are valued "in the Lord."
Questions for Reflection
FAQ
Why was it so important for Paul to instruct the Philippians on how to receive Epaphroditus?
It was crucial for several reasons. First, Epaphroditus had served Paul faithfully, even risking his life ("nigh unto death for the work of Christ" [Philippians 2:30 "Philippians 2:30 - Epaphroditus's Self-Sacrifice"]) to minister to him. Paul wanted to ensure his sacrifice was recognized and honored, not overlooked. Second, Epaphroditus had become ill and was likely feeling vulnerable or perhaps even a sense of failure for not completing his mission as originally intended. A warm, joyful, and honorable reception would provide immense comfort and affirmation. Third, Paul was setting a precedent for how the church should treat its dedicated servants, encouraging a culture of mutual honor and appreciation that reflects the humility and selflessness taught throughout [Philippians 2 "Philippians 2 - The Humility of Christ and Christian Unity"]. It was about validating his service and reinforcing healthy community dynamics.
Christ-Centered Fulfillment
Philippians 2:29, while a specific instruction regarding Epaphroditus, finds its deepest Christ-centered fulfillment in the way God the Father "received" and "held in reputation" His Son, Jesus Christ, after His ultimate act of self-emptying and obedience. Just as Epaphroditus risked his life for the work of Christ, Jesus "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (Philippians 2:7-8). Because of this supreme act of sacrificial service and obedience, God the Father "highly exalted him, and gave him a name which is above every name" (Philippians 2:9). This divine exaltation of Christ serves as the ultimate pattern for how we are to receive and honor those who embody His servant heart. When we joyfully welcome and esteem faithful servants like Epaphroditus, we are participating in a divine principle, echoing God's own reception and glorification of His Son, and anticipating the day when all who have served Christ faithfully will be welcomed into His eternal joy and receive their imperishable crowns (1 Peter 5:4 and Revelation 2:10).