TRV
Translation
King James Version
Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
Complete Jewish Bible
For he risked his life and nearly died working for the Messiah, in order to give me the help you were not in a position to give.
Berean Standard Bible
because he nearly died for the work of Christ, risking his life to make up for your deficit of service to me.
American Standard Version
because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your service toward me.
World English Bible Messianic
because for the work of Messiah he came near to death, risking his life to supply that which was lacking in your service toward me.
Geneva Bible (1599)
Because that for the woorke of Christ he was neere vnto death, and regarded not his life, to fulfill that seruice which was lacking on your part towarde me.
Young's Literal Translation
because on account of the work of the Christ he drew near to death, having hazarded the life that he might fill up your deficiency of service unto me.
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In the KJVVerse 29,422 of 31,102
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Commentary on Philippians 2 verses 19–30
19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.
20 For I have no man likeminded, who will naturally care for your state.
21 For all seek their own, not the things which are Jesus Christ's.
22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel.
23 Him therefore I hope to send presently, so soon as I shall see how it will go with me.
24 But I trust in the Lord that I also myself shall come shortly.
25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.
26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
27 For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.
28 I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful.
29 Receive him therefore in the Lord with all gladness; and hold such in reputation:
30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–30. Public domain.
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Clement of RomeAD 99
Letter to the Corinthians (Clement)
To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others.
John ChrysostomAD 407
Homily on Philippians 9
"Because for the work of Christ he came nigh unto death, hazarding his life, to supply that which was lacking in your service towards me."
This man had been publicly sent by the city of the Philippians, who had come as minister to Paul, and perchance bringing him some contribution, for toward the end of the Epistle he shows that he also brought him money, when he says, "Having received of Epaphroditus the things that came from you."
It is probable then, that on his arrival at the city of Rome, he found Paul in great and urgent peril, so that those who were accustomed to resort to him were unable safely to do so, but were themselves in peril by their very attendance; which is wont to happen chiefly in very great dangers, and the exceeding wrath of kings, (for when any one has offended the king, and is cast into prison, and is strictly guarded, then even his servants are debarred from access, which probably then befell Paul,) and that Epaphroditus, being of a noble nature, despised all danger, that he might go in unto him, and minister unto him, and do everything which need required. He therefore sets forth two facts, by which he gains for him their respect; the one, that he was in jeopardy well nigh unto death, he says, for my sake; the other, that in so suffering he was representing their city, so that the recompense for that his peril would be accounted to those who sent him, as if the city had sent him as their ambassador, so that a kind reception of him and approval of what he had done may rather be called a participation in the things that he had dared. And he said not, "for my sake," but obtains the more credit for his words, by saying, "because for the work of God," since he acted not for my sake, but for God's sake "he was nigh unto death." What then? though by the providence of God he died not, yet he himself regarded not his life, and gave himself up to any suffering that might befall him, so as not to remit his attendance on me. And if he gave himself up to death to attend on Paul, much more would he have endured this for the Gospel's sake. Or rather, this also had been for the Gospel's sake, even to have died for Paul. For we may bind about our brows the crown of martyrdom, not only by refusing to sacrifice, but such causes as these also make death martyrdom, and if I may say something startling, these latter do so far more than the former. For he who dares to face death for the lesser cause, will much more for the greater. Let us therefore, when we see the Saints in danger, regard not our life, for it is impossible without daring ever to perform any noble act, but need is that he who takes thought beforehand for his safety here, should fall from that which is to come.
"To supply," he says, "your lack of service toward me." What is this? the city was not present, but by sending him, it fulfilled through him all service toward me. He therefore supplied your lack of service, so that for this reason too he deserves to enjoy much honor, since, what ye all should have done, this hath he performed on your behalf. Here he shows that there is also a foregoing service rendered by those in safety to those in danger, for so he speaks of the lack, and the lack of service. Seest thou the spirit of the Apostle? These words spring not from arrogance, but from his great care towards them; for he calls the matter a "service" and a "lack," that they may not be puffed up, but be moderate, nor think that they have rendered some great thing, but rather be humble-minded.
For we owe the saints a debt, and are not doing them a favor. For as supplies are due by those who are in peace and not engaged in war to such as stand in the army and fight (for these stand on their behoof), thus too is it here. For if Paul had not taught, who would have cast him into prison? Wherefore we ought to minister to the Saints.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Philippians 2:30 provides a profound commendation of Epaphroditus, highlighting his extreme dedication and self-sacrificial service to the apostle Paul and the gospel. He risked his very life, coming "nigh unto death," in fulfilling the Philippian church's ministry of support to Paul during his imprisonment, thereby supplying their inability to personally minister to the apostle. This verse underscores the deep commitment and personal cost involved in genuine partnership in the work of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey Epaphroditus's extraordinary dedication. Hyperbole is used in the phrase "nigh unto death," which, while perhaps literally true, serves to emphasize the extreme peril and the magnitude of his sacrifice. The concept of "not regarding his life" functions as a Metaphor of a gamble, likening Epaphroditus's actions to a high-stakes wager where his own life was the chip, underscoring his audacious courage and unwavering commitment. Furthermore, Epaphroditus himself acts as a Synecdoche, where a part (Epaphroditus's personal service) stands for the whole (the Philippian church's collective "lack of service" supplied), illustrating the profound interconnectedness of the body of Christ and the representative nature of his mission.
THEOLOGICAL AND THEMATIC CONNECTIONS
Epaphroditus's near-fatal dedication to the "work of Christ" resonates deeply with the biblical theology of sacrificial service and the cost of discipleship. His actions embody the principle that true ministry often demands personal suffering and a willingness to prioritize God's kingdom above one's own comfort or even life. This commitment is not born of recklessness but of a profound love for Christ and His mission, mirroring the self-emptying love of Christ himself. It challenges believers to consider the extent of their own commitment to the gospel, reminding us that partnership in ministry is not merely about financial giving, but can involve tangible, costly personal engagement. Epaphroditus's example also highlights the immense value God places on those who faithfully serve, even to the point of exhaustion or peril, ensuring that such devotion is recognized and honored within the Christian community.
REFLECTION AND APPLICATION
Epaphroditus's story in Philippians 2:30 provides a powerful and challenging model for contemporary believers. It calls us to examine the depth of our own commitment to the "work of Christ" and to the needs of His servants. Are we willing to go beyond convenience, comfort, or even personal safety when called to serve? This verse reminds us that genuine partnership in the gospel often requires a sacrificial spirit, a readiness to "not regard" our own preferences or perceived limitations for the sake of advancing God's kingdom. It also serves as a poignant reminder to honor and cherish those who serve faithfully, especially those whose ministry involves significant personal cost or hardship. Just as Paul deeply valued Epaphroditus, we are called to appreciate and support those who dedicate their lives to the gospel, recognizing that their service often fills a "lack" in our own collective ministry.
Questions for Reflection
FAQ
Was Epaphroditus's illness a punishment from God?
Answer: No, the text does not suggest Epaphroditus's illness was a punishment. Instead, it explicitly states that he "was nigh unto death" because "for the work of Christ he was... not regarding his life." His illness was a direct consequence of his zealous, self-sacrificial service to Paul and the gospel, not a divine judgment. Paul's deep concern for him and his commendation underscore that his suffering was honorable and commendable, a mark of his devotion, not his sin.
What does "to supply your lack of service toward me" mean?
Answer: This phrase means that Epaphroditus personally fulfilled the ministry and support that the Philippian church, as a collective body, intended to provide to Paul but could not do so directly due to geographical distance and Paul's imprisonment. Epaphroditus acted as their representative, bringing their financial aid and personal care to Paul. His near-fatal dedication ensured that the Philippians' desire to serve Paul was fully realized through his proxy, making up for their physical absence. It highlights the concept of corporate ministry expressed through an individual's sacrificial action, as the Philippians had previously sent him to minister to Paul's needs, as noted in Philippians 4:18.
CHRIST-CENTERED FULFILLMENT
Epaphroditus's profound self-sacrifice, "not regarding his life" for the "work of Christ," finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While Epaphroditus risked his life, Christ gave His life, laying it down as the supreme act of love and obedience. Paul's commendation of Epaphroditus serves as a poignant echo of the Christological hymn earlier in the chapter, where Christ "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). Epaphroditus's willingness to face death to supply the Philippians' service to Paul foreshadows the Lamb of God who, by His ultimate sacrifice, supplied humanity's profound "lack of service" and inability to perfectly obey God, thereby reconciling us to the Father. His actions, therefore, are not merely exemplary but are a Spirit-empowered reflection of the very heart of the gospel—the selfless, life-giving, and life-risking love demonstrated perfectly by our Lord, who came "not to be ministered unto, but to minister, and to give his life a ransom for many" (Matthew 20:28).