Bd – Send Epaphroditus at Once 2: 25-30

Send Epaphroditus at Once
2: 25-30

Send Epaphroditus at once DIG: Who was Epaphroditus? If you had to give a character reference for him, what would you say? How does he model 2:1-4? Which of the Philippians problems (1:17, 2:3, 3:2, and 4:3) would he be suited to deal with? What is the difference between mercy and grace?

REFLECT: How are you like Epaphroditus? In what areas do you need to grow to be more like him? Who are some models of humility and service you can look up to today? How do they challenge you to grow? What selfless person can you honor today? When was the last time you risked anything for Messiah?

Epaphroditus’ relationship to Paul was a brother, fellow worker, and a fellow soldier.

The third spiritual model after Paul (2:17a) and Timothy (to see link click Bc – I Hope to Send Timothy Soon), is Epaphroditus, another coworker and protégé of Paul’s. He was not an apostle or spiritual statesman like Paul or, as far as we know, even an elder, like Timothy. There is no record of any outstanding work that he accomplished. Nothing is known of his family, his personal background, his conversion, how long he had been a believer, or his specific functions in the churches at Philippi, Rome, or elsewhere.

The name Epaphroditus means belonging to or favored by Aphrodite, the Greek goddess of love (whom the Romans, and Frankie Avalon, called Venus) indicating that, like Timothy, he was probably born and educated in Greek culture. The name was common and later came to mean loving or lovely. Although Epaphroditus was often abbreviated to Epaphras, there is no evidence that he was the man named in Colossians 1:7 and 4:12. His level of sacrificial service to the Lord is especially instructive and encouraging for the believer, for whom examples of great preachers and Messianic rabbis such as Paul and Timothy may seem beyond reach. He exemplifies the spirit of sacrifice for the sake of Messiah that involves no public acclaim, no prominence, no high office, no great talents or gifts. He was not a noted preacher, teacher, or leader; therefore, his example seems more relevant and attainable.

Because they chose Epaphroditus to bring their gift to Paul and to minister to him (2:25 and 4:18), the Philippians obviously held him in the highest regard and trusted him implicitly. Although he may not have held an official position in their church, they knew that he met the apostle’s high moral and spiritual standards. He had the soul of a servant, going willingly to Rome to help Paul in any way he could for as long as was needed even though he understood that the situation could change overnight. If Caesar decided that Paul was indeed a threat to him as had been charged, he would not hesitate to execute Epaphroditus as well. Epaphroditus knew that the risk he was taking was real.

After stating his intent to send Epaphroditus back to Philippi, Paul gives us five different titles that reveal his character (verse 25), and then mentions several reasons for sending him back (verses 26 through 30).

But I think it is necessary to send back to you Epaphroditus, my brother, fellow worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs (2:25 NIV). The first three titles (introduced by my) pertain to Epaphroditus’ relationship to the apostle himself: brother, fellow worker, fellow soldier. The latter two (introduced by your) pertain to his relationship to the church at Philippi: messenger, minister.¹¹¹

Above all else, Epaphroditus, like all other believers, was Paul’s spiritual brother, a fellow child of God. As we have already seen in Philippians 1:12 and 14, 3:1 and 13, 4:1, 8, and 21, this is a common way that Paul refers to believers as siblings in the adopted family of ADONAI. But more than that, the two men had also become brothers in the sense of having a profound personal affection for each other. They had developed an abiding friendship and camaraderie as they served the Lord together.

Second, Epaphroditus was Paul’s fellow worker, emphasizing their common spiritual effort, in addition to their common spiritual life. The term Paul uses (Greek: synergos) was common in the ancient world, referring to someone who shared a similar task or trade. Of the thirteen times it is used in the B’rit Chadashah, all but one (Third John 8) are by Paul. In each instance it has the idea of an affectionate relationship, not merely that of an impersonal official relationship (Romans 16:9 and 21; Colossians 4;11; First Thessalonians 3:2; Philemon 23). Paul twice specifically includes godly women among his fellow workers: Priscilla in Romans 16:3, and Euodia and Syntyche, the two godly, but quarreling, members of the church at Philippi (4:2-3). In First Corinthians, he calls believers: God’s fellow workers (First Corinthians 3:9).

Third, Epaphroditus was Paul’s fellow soldier, suggesting their joint struggles against common spiritual enemies. Fellow soldier translates the compound Greek noun stratiotes (used only twice in the B’rit Chadashah; cf. Philemon 2), which is formed from sun (with) and stratiotes, the common word for soldier (Mt 8:9 and 28:12; John 19:2 and 23; Acts 10:7). Using the word figuratively, Paul cautioned Timothy to suffer hardship with him as a good soldier of Messiah Yeshua (2 Timothy 2:3). The apostle looked on Epaphroditus, not as a subordinate but, in humility, as a spiritual warrior in the service of the Lord Yeshua Messiah.

In the second set of titles with regard to the church at Philippi, Epaphroditus is called your messenger (Greek: apostolos), whom you sent to take care of my needs. As mentioned above, the word you indicates his relationship to the church of Philippi and views his work from their perspective. Paul now thought it necessary to send back to Philippi the beloved brother, fellow worker, and fellow soldier they had so lovingly sent to him. Apostolos can refer to an ordinary messenger, as it clearly does here. The term is also used for the office of apostle, held by the Twelve (including Matthias, Acts 1:21-26) and Paul (Romans 1:1; Galatians 1:1 and 19; Eph 1:1). They were men who had seen the risen Lord and were directly chosen by Him. In a completely unique way, Yeshua is the Apostle (apostolon) and High Priest of our confession (Hebrews 3:1). Apostolos can also refer to special messengers who were chosen and sent by the churches (Acts 14:14; 2 Cor 8:23). Clearly Epaphroditus was such a messenger, sent to Rome by the church at Philippi.

Epaphroditus was also a minister (Greek: letiourgos) sent from Philippi to meet Paul’s needs. In the B’rit Chadashah, letiourgos is most commonly used for service to the Lord. The apostle spoke of himself as a minister of Messiah Yeshua to the Gentiles, ministering as a priest of the Gospel of God (Romans 15:16). The writer to the Hebrews calls ADONAI’s holy angels His ministers (Hebrews 1:7) and even refers to Yeshua Messiah as a minister in the sanctuary and in the true Tabernacle (Hebrews 8:2). Therefore, for Paul to call Epaphroditus a minister was high praise indeed. This friend was the most valuable gift that came to Paul from Philippi – a self-giving, tireless, sacrificial, and humble servant of the highest caliber.

So, it must have been extremely difficult for Paul to send back to Philippi this dear brother, fellow worker, and fellow soldier. And because the church had sent Epaphroditus to stay with the apostle indefinitely and to serve his needs, Paul felt obligated to give four reasons for sending Epaphroditus back to Philippi.¹¹²

1. Epaphroditus had been longing for all of the Philippians (2:26a Greek). It was not that Epaphroditus was tired of serving Paul. He wasn’t afraid of the harm that might be a consequence if he stayed longer. Nor was he restless for a change of scenery. The titles that the apostle had given him show that he was a fellow worker who would never leave his job uncompleted and a fellow soldier who would never leave his post in the face of danger. No, he simply missed his fellow believers in Philippi. Paul uses the same Greek verb for longing (epipotheo) in 1:8 to describe his own desire to see the Philippians. It speaks of a strong desire for something, with an implication of need. In the Greek this verb is in the present tense, describing an ongoing or continuous desire that Epaphroditus had for all the Philippians.

2. Epaphroditus has been distressed (Greek: ademoneo) because you heard that he was sick (2:26b Greek). This strong verb means to be deeply troubled or dismayed. The only other occurrences in the B’rit Chadashah describe Yeshua’s anguish in the Garden of Gethsemane as He contemplated His impending crucifixion (Matthew 26:37 and Mark 14:33). This verb describes the confused, restless, half-distracted state producing mental distress. As a result, Epaphroditus may have unintentionally become distracted to the point of being less useful to Paul. His heart ached because he had learned that the believers in Philippi had heard that he was sick and were worried about him. He was not apprehensive about his own life-threatening illness (see 2:27a), but rather he was distressed over their distress!

Those who doubt that Paul was imprisoned in Rome when writing this letter often use this passage to claim that the distance involved between Rome and Philippi makes it difficult to envision word of Epaphroditus’ sickness getting back to the Philippians and then word of that concern to return back to him in Rome. In response, we should remember that despite the distance it is far from impossible that word traveled from Rome to Philippi and back again through people traveling for other purposes who were able to pass along news. Furthermore, it is possible that Epaphroditus became very sick on the way to Rome and sent word back to Philippi through someone traveling there, thus shortening both the time and distance necessary for news of his sickness to travel. It is also entirely likely that Epaphroditus was not sent alone with the financial gift, but had others from Philippi accompanying him. If so, someone from that part could have been sent back to notify the Philippians of his sickness, while Epaphroditus and the rest of the team continued on to Rome. Lastly, Paul’s words here do not demand that he and Epaphroditus received word of the Philippians’ concern; it would be a perfectly legitimate inference for them to conclude that the Philippians would be concerned without a specific message from them to that effect.

Now Paul further explains that indeed he was sick, and almost died (2:27a NIV). Thus, he confirms what the Philippians had heard, and perhaps even reveals that the sickness was even worse than they had known. Paul doesn’t tell us the nature of the sickness; however, the result was that Epaphroditus almost died. Paul himself was no stranger to situations that approached death. On one occasion He was beaten to death, the result of that near-death experience was to make us rely not on ourselves but on God who raises the dead (see Second Corinthians Aj – Our God Who Delivers Us). Few things sharpen one’s focus on what truly matters more than the prospect of facing death and appearing before one’s Maker. That which seemed so important is seen to be of little or no value, and that which is eternal significance comes into sharper focus.

But God. These two words signal the great reality that changes even the most dreadful circumstance. But God remembered Noah (Genesis 8:1); But God meant it for good (Genesis 50:20); But God raised Yeshua from the dead (Acts 2:24 and 13:30); But God being rich in mercy, because of the great love with which he loved us, made us alive together with Messiah – by grace you have been saved (Ephesians 2:4-5). But God had mercy on Epaphroditus (2:27b NIV). Mercy is different from grace. Grace is getting what you don’t deserve, mercy is not getting what you do deserve. The cry for mercy is specifically tied to sickness in Psalm 6:2, 40:5, and occurs repeatedly in the Gospels when people who are sick cry out to Yeshua for mercy (Matthew 9:27, 165:22, 17:15, 20:30; Luke 17:13 and 18:38-39). According to Paul, Epaphroditus is simply the latest in a long line of people who experienced God’s mercy, in the form of healing.

In Philippians 2:25-27 Paul mentioned his good friend Epaphroditus, who had been very sick. Paul had previously displayed the gift of healing. Why didn’t Paul simply heal his friend? Because Paul refused to pervert the gift by using it for his own ends. That would have been beyond the purpose of the gift of healing. The gift was not given to keep believers healthy. It was a sign to unbelievers to convince them that the Gospel was divine truth. We find a similar case in Second Timothy 4:20, where Paul mentioned that he had left Trophimus sick at Miletus. Why should Paul leave one of his good friends sick? Why didn’t he heal him? Once again, because that was not the purpose of the gift of healing (cf. 1 Timothy 5:23; 2 Corinthians 12:7b).

Epaphroditus, however, was not the sole recipient of mercy; for ADONAI showed mercy not on him only but also to [Paul]. The apostle’s affection for Epaphroditus is evident as he ties his own emotional state to Epaphroditus’ well-being. Indeed, had God not shown mercy to Epaphroditus, Paul says that he would have had sorrow upon sorrow (2:27c NIV). Although this expression is unparalleled elsewhere, it seems to communicate the idea of overwhelming grief, an appropriate response in the face of death (Genesis 42:38 and 44:29; John 16:20-22). Even Yeshua wept at the tomb of Lazarus, despite knowing that in a few moments He would raise him from the dead (see the commentary on The Life of Christ Ia – The Resurrection of Lazarus: The First Sign of Jonah). Being a believer does not eliminate grief at the death of those close to us, but it does sweeten the grief with a future hope that death will not have the final word (First Thess 4:13-18).

3. As a result of ADONAI showing mercy to Epaphroditus in sparing his life, Paul continues: Therefore, I am all the more eager to send him (2:28a NIV). The way Paul expresses himself strongly suggests that Epaphroditus was carrying this letter to the Philippians. He had completed his service to Paul and was then returning to the congregation that sent him. The Greek word translated more eager (spoudaios) communicates a sense of haste and importance in sending Epaphroditus. Paul gives the impression that as soon as Epaphroditus’ health permitted, the apostle sent him back to Philippi.¹¹³

4. So that you may rejoice when you see him again you may be glad and I may have less anxiety (2:28b NIV). The Philippians had not asked that Epaphroditus be sent back to them. His return was Paul’s idea and was carried out solely on his initiative. He knew that his loss would be their gain. But their happiness in having Epaphroditus back in their fellowship would bring Paul relief. Such is the amazing power and reward of selfless love. Paul, Epaphroditus, and the believers in Philippi were indeed of the same mind, maintaining the same love, united in spirit, intent on one purpose, doing nothing from selfishness or empty conceit, but with humility of mind regarding one another as more important than themselves and not merely looking out for their own personal interests, but also for the interests of others (2:2-4).

So then, Paul encouraged the Philippians to receive (Greek: prosdechomai) him in the Lord with great joy. The root (Greek: dechomai) was used by Yeshua to describe the way the humble, like childlike believers (Matthew 18:5), faithful preachers of the Gospel (Matthew 10:14), and the Gospel itself (Luke 8:13; cf. Acts 8:14 and 17:11) should be received. Prosdechomai describes how Phoebe, Paul’s sister in the Lord and a servant of the church, was to be received by the church in Rome (Romans 16:1-2).¹¹⁴ And honor people like him. Paul makes it clear that he is using Epaphroditus as an example of a larger principle here. Just as ADONAI honored Messiah for His obedience to the point of death, so too the Philippians should show honor to Epaphroditus, for he nearly died for the work of Messiah; risking his life in order to give me the help you were not in a position to give (2:29-30 Greek).¹¹⁵ Risking translates a participial form of paraboleuomai, which literally means to throw aside. It speaks of voluntary risking one’s welfare and thus exposing oneself to danger. It was sometimes used of gambling, so Epaphroditus could therefore be called the loving gambler. With a total disregard for his own welfare, he continually put his life on the line for the work of Messiah.

During the fourth to sixth century a brotherhood called the Parabolani, which means the gamblers, primarily in Alexandria and Constantinople, banded together to nurse the sick and bury the dead. Taking Epaphroditus as their model, they visited prisoners and ministered to the sick, especially those with dangerous communicable diseases whom no one else would help. They boldly proclaimed the Gospel of Messiah wherever they went. Perhaps Paul was using a word play on the name of Epaphroditus, which means favored by Aphrodite. Because she was the goddess of gambling as well as love, men would often cry out “Epaphroditus” as they cast the dice, hoping to be favored by her. However, in stark contrast to those men. His life entailed much risk; but it was not gambling. Without reservation, he could sincerely testify with Paul that whatever things were gain to me, those things I have counted as loss for the sake of Messiah. More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them mere rubbish, so that I may gain Messiah (3:7-8 NASB). Paul, Timothy, and Epaphroditus were three very different people: Paul was a bold and fearless leader; Timothy was his quiet and devoted protégé; and Epaphroditus was a diligent, behind-the-scenes worker. Yet all three manifested the most important characteristic of a godly believer . . . a life worth imitating.¹¹⁶

Dear heavenly Father, praise and thank You so much for how wisely You step into my life when there appears to be no way out of a hard situation. The words “But God” are words of comfort that signify that You are almighty, all-powerful and able to do immeasurably more than I can think or imagine.  Now to Him who is able to do far beyond all that we ask or imagine, by means of His power that works in us (Ephesians 3:20). Paul’s situation of being under house arrest seemed contrary to Your will to preach the Good News. “But God” who is omniscient, knowing even the future guided wisely all that happened in Paul’s life, even trials and hard times to bring glory to God (First Peter 1:7). Help me Lord, to be like Paul when he was under house arrest and David in the wilderness, who both trusted and rejoiced in You despite the very hard times. Your love, ADONAI, is in the heavens, Your faithfulness up to the skies. Your righteousness is like the mountains of God. Your judgments are like the great deep (Psalms 36:5-6). In Messiah Yeshua’s holy Name and power of His resurrection. Amen