Phil. 2:25. Yet I considered it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier,
He sends this one too with praise, just like Timothy, and for the very same reason we mentioned above. "Fellow soldier" is greater than "fellow worker," because in safe undertakings anyone might cooperate, but a "fellow soldier" cooperates in dangers.
Phil. 2:25. But your messenger (apostle) and minister to my need,
That is, the one sent by you to me I am returning to you; for through him they were sending what was necessary to Paul. Or else: your apostle means your teacher.
Phil. 2:26. Because he longed greatly to see you all, and was deeply distressed because you had heard that he was sick.
Phil. 2:27. For indeed he was sick, near to death;
Knowing, he says, that you love him and are grieved by his illness, he therefore desires to see you, in order to free you from the sorrow that came upon you because of his illness. Here he also presents something else. He justifies himself before them for sending him to them late, saying approximately this: this happened not through my negligence, but I am keeping Timothy with me, as one who is of one mind with me. Epaphroditus, however, fell ill, and therefore could not come earlier, since the illness was prolonged, and he was even close to death.
Phil. 2:27. But God had mercy on him,
What do you say, Manichean? If the world, and life in it, is evil in your view, then how does the apostle now call the preservation of Epaphroditus in life a mercy of God? The heretics cannot answer this. But Christians may ask: if it is good to depart and be with Christ, then why does the apostle call the earthly life of Epaphroditus a mercy of God? Either because Epaphroditus, who was a teacher, by continuing to live, was bound to turn very many to God (which, as was said above, is more needful than departing). Or else Paul says many things adapting himself to the common custom of his hearers, and does not philosophize everywhere. He was speaking to people who were attached to life and who feared death. Besides, the present life is in itself a good thing. Otherwise, why would the apostle reckon untimely death among punishments? "For this reason many among you are weak and sick, and a number have died" (1 Cor. 11:30). For the future life of an evil person is by no means a better life, because it is not good, whereas that of a good person is better.
Phil. 2:27. and not his only, but mine also,
Do you see how he here esteems Epaphroditus highly, when he considers the restoration of his health a special benefaction of God and a particular mercy?
Phil. 2:27. So that sorrow would not be added to me upon sorrow.
That is, so that together with the sorrow which I had on account of his illness, I might not have another sorrow which could have come from his death.
Phil. 2:28. Therefore I sent him the more eagerly, so that when you see him again, you may rejoice,
That is, he sent immediately, so that you, having seen him, might be freed from sorrow over his illness, or rather that you might rejoice.
Phil. 2:28. and I was less sorrowful.
How then can I be less sorrowful? In this way: if you rejoice, I too will likewise rejoice. He did not say "without sorrow" (ἄλυπος) but "less sorrowful" (ἀλυπότερος), showing by this that his soul was never entirely free from sorrow. "Who," he says, "is weak, and I am not weak?" (2 Cor. 11:29).
Phil. 2:29. Receive him therefore in the Lord with all joy,
That is, receive him graciously, in a manner pleasing to God, or as befits saints. Paul says this for the benefit of the Philippians themselves, because the one who does good receives more benefit than the one who receives it.
Phil. 2:29. Hold such people in honor,
Lest it should seem that he favors Epaphroditus alone, he exhorts them to honor all in general who display the same virtue.
Phil. 2:30. For on account of the work of Christ he was close to death, risking his life,
The Philippians sent Epaphroditus to Paul so that he might bring him what was needed. He found Paul in Rome in danger, so that it was not safe to approach him, for the emperor himself was against him. Then, disregarding every danger, he ministered to Paul. About this Paul now speaks. Note, he did not say "for me," but "for the work of Christ" he exposed himself to danger, that is, he consigned himself to death. Even if he did not die, by God's providence, he nevertheless showed his readiness for it. So too let us, when we see the saints in danger, not spare ourselves, because to expose ourselves to danger in matters of this kind is itself our safety.
Phil. 2:30. to supply what was lacking in your service to me.
You, he says, were not in Rome to serve me bodily, although you sent what was needed for me. This very thing that you lacked, that is, that you did not serve me with your hands and body, he alone fulfilled, having served me in place of all of you. And therefore he is worthy of great goodwill on your part, since he did on your behalf everything that all of you ought to have done. So consider how he calls this matter both a service and a supplying of what was lacking (that is, a duty, the non-fulfillment of which is a deficiency in them), in order to show that it is the duty and obligation of those who enjoy safety to help those who are in danger, and whoever does not do this violates his obligation, since he does not fulfill a public service. Therefore, lest they become proud and lose their reward, thinking that they had done something great, he called this matter by this name (υστέρημα — "lack"), teaching them thereby to think of themselves humbly, since they had done what they were obligated to do.