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Letters of recommendation often reveal as much about the writer as they do about the recommended. What the writer highlights as important, the skills he respects, the virtues he underscores, tell us as much about the ideals that he esteems as it does about the strengths of the candidate. What we have before us is, to a certain extent, a letter of recommendation.

Background

It would seem that the Philippians sent a man named Epaphroditus to the Apostle Paul in his imprisonment with a gift of some sort, for which the Apostle Paul was profoundly grateful. He describes it as “a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (4:18).

The Apostle Paul founded the Philippian church (Acts 16:11-40). They were eager to see him again. Think of a church with a beloved pastor of whom they have been deprived for an extended period of time. The Apostle is in prison, so of course he can’t come to them; but Timothy, who is with Paul at Philippi (1:1), had co-founded the church along with Paul and Silas (Acts 16:1-3). He seems to have revisited it without the Apostle (Acts 19:22), and then later was joined there by him (Acts 20:3,4). Timothy was not just a worthy alternative to the Apostle’s visit, but beloved and anticipated in his own right. However, the Apostle Paul could not part with Timothy at this point. He needed him to remain with him, he determined instead to send back Epaphroditus, one of their own, bearing with him this epistle. If we read between the lines correctly, the Apostle Paul anticipates that Epaphroditus might return bearing the burden of a “prophet without honor” in his home town. He is concerned that the Philippians will be disappointed with this arrangement, disposed to feel slighted, and tempted to disparage Epaphroditus. Similar sentiments are expressed today when a presidential visit is cancelled, even if due to a crisis, and the Secretary of State of even Vice President is sent. The substitutes are seen as the second-string, as crumbs from a table, as bones thrown to quiet the mob.

In the process of describing why the decision was made to send Epaphroditus and not Timothy, the Apostle commends them both, and in so doing, describes the virtues he most admires in able servants of Christ, and leaves for us ideals to which we might aspire today. He has much to say both to those who are in the ministry (or aspire to be), as well as to all those who simply wish to serve Christ effectively.

Concern for others

But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. (Phil 2:19)

“But I hope,” or, “I fully expect,” Paul says, “in the Lord,” meaning according to God’s will, “to send Timothy to you shortly.” He begins somewhat apologetically. As we’ve noted, this letter is being delivered by the hand of Epaphroditus, not Timothy. He now is explaining why. He is depriving them of Timothy only temporarily. Timothy will be coming “shortly” or “soon.” I am eager, he is saying, to “be encouraged when I learn of your condition.” Retaining Timothy is not a matter of disinterest. I want to know about your “condition” or “circumstances” (literally “the things concerning you”). I’m concerned. This is a critical pastoral ingredient. This is why it is imperative that he send Timothy. He too is characterized by genuine concern.

For I have no one else of kindred spirit who will genuinely be concerned for your welfare. (Phil 2:20)

No one else is of “kindred spirit” or is “likeminded.”1 This is probably a bit of Apostolic hyperbole, but it reflects the reality of isolation that the Apostle Paul was experiencing (cf. 2 Tim 1:15; 4:16). With such limited support, with so few resources, the Apostle is so committed to the Philippians that he plans to send his only supporter to them. Valuable as Timothy is to Paul, he plans to send him anyway. Just not now. His intentions, in other words, are good. They are not being slighted. It was thoughtful of the Apostle to go to such lengths to avoid misunderstanding. He shouldn’t have to. The Philippians should assume his goodwill, but he anticipates a possible problem and preempts it.

As he does so he introduces us to his first pastoral ideal: genuine concern for the welfare of others. Timothy shares this ideal with the Apostle. He will “genuinely” be concerned for your welfare. He is “genuinely concerned about your problems.”2 As for the rest:

For they all seek after their own interests, not those of Christ Jesus. (Phil 2:21)

The rest are pursuing their own agendas. They have other “interests,” not those of Christ. They have their own concerns. Note the parallel. The “welfare” of God’s people in verse 20 is the “interests” of Christ in verse 21. The interests of Christ are for the care of his people. The two concerns converge. If the servants of Christ truly are pursuing the interests of Christ, the result will be genuine concern for the people of God. Want a clue as to what Jesus wants you to do? Look for what promotes the welfare of His people. Is this not the “attitude” that was in Christ Jesus? Was He not the one who regarded others as more important than Himself, who looked out not merely for His own interests, but the interests of others also (2:3-7)? Everything we do in the church should be governed by this question: what is best for them? The question is not, what do they want? Or, what will be most popular? Or, what will make me, as a leader, most popular, but what promotes their spiritual welfare?!

That’s the question we should ask of our public ministry. That’s the question we should ask when we design our public services. That’s the question we should ask when we approve our annual budget. That’s the question we should ask when we hire additional staff. We can actually ask the question in two ways: what does Jesus want and what will be most conducive to the spiritual welfare of the people? Genuine concern should motivate tough decisions, should motivate visits to nursing homes, hospitals, and jails, as well as the composition of Sunday School, Youth work, choirs and all else. This question helps me analyze my own service. Is my motive for involvement in the life of the church to promote the interests of Christ which are for the welfare of His people? It must not be that I pursue ministry because I wish to devote myself to the life of the mind; or because I seek time for study; or a flexible schedule; or time to write and read; or time to engage in theological discussion; or the opportunity to stand before crowds of people and impart my wisdom. It cannot be that we serve to be seen by others, to be thought well of, to enhance our reputation, or make business connections. Timothy is commended to the Philippians because he can be counted on to be “genuinely concerned” for the welfare of God’s people.

Eagerness to help

The Apostle Paul beautifully describes further Timothy’s service in verses 22-24.

But you know of his proven worth that he served with me in the furtherance of the gospel like a child serving his father. (Phil 2:22)

Timothy was not only genuinely concerned, but was eager to help. He was known to be of “proven worth,” or perhaps “proven character.” The NIV renders it simply, “has proven himself.” He had a track record. He had been tried, tested, and had demonstrated his worth “in the furtherance of the gospel,” or literally, “unto the gospel.”3 How did he serve? “Like a child serving his father,” or better, “a son with his father” (NIV). How does a son serve with his father? Don’t think of a sullen teenager, deeply sighing, rolling his eyes, dragging his feet, complaining every step of the way. Think of a young boy, who loves to be beside his father whatever the circumstances, excited to be allowed to work with him, and eager to help in any way that he can. He’s thrilled just to be included. He’s proud of any help he can give. He is desperate to please his father and hear words of commendation. He hides any fatigue or discomfort so as not to be thought too young to continue. He takes direction and closely follows instructions. He’s not arguing back, or thinking he has a superior method, or bucking authority. A young son is proud to be working with his father, hard working, eager to please, submissive, helpful.

Therefore I hope to send him immediately, as soon as I see how things go with me; (Phil 2:23)

“Therefore,” because of his proven worth, “I hope to send him (and no one else), immediately,” that is, “as soon as I see how things go with me,” as soon as is feasible, as soon as is practical. However I must wait until circumstances allow. I can’t part with him just yet. Moreover,

and I trust in the Lord that I myself also shall be coming shortly. (Phil 2:24)

I want to come too, if the Lord allows! This would be reassuring to the Philippians. He would be there if he could. So would Timothy. Epaphroditus is not a crumb from the Apostolic table.

These early Christians were not perfect. But one can’t miss how eager to serve were both the Apostle Paul and Timothy. They are a rebuke to our self-centered church-work. We’re willing to serve, but on our own timetable; at our convenience; as long as it doesn’t disrupt our leisure or amusement, our recreation or entertainment. It has to be on our terms, within the limits of our willingness, which we define in increasingly narrow terms. They served like a son with his father! When I first began to grow as a Christian in college, I remember the eagerness with which I wanted to help – anything, really. Set up chairs? Clean the meeting room? Hand out fliers? Anything! Can you recall having that outlook, that eagerness? When our youngest was very young and he’d see me working the older children, he’d say with great frequency, “Lemme twie.” He was so eager to be included, so eager to participate, so eager to help. O that we might approach gospel work with the wide-eyed expectation of a child – what can I do? How can I help? Where can I serve?! This is what the Apostle Paul commends in the service of Timothy.

Deep Affection

But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; (Phil 2:25)

“It was necessary,” he says. It was not my first choice; but given that I couldn’t go, and it seemed unwise to send Timothy, that left Epaphroditus. Yet, he’s no slouch. The Apostle describes him in exalted terms. He is “my brother” in Christ; my “fellow-worker,” not merely my servant, but an equal at least in certain respects; my “fellow soldier,” which takes Epaphroditus’ contribution beyond “worker” to one who endures hardship, privation, and conflict (cf. 2 Tim 2:3). The Apostle Paul could have described him as “my servant” or “my helper” or “my assistant.” Instead he describes him as an equal. If there were any temptation on the part of the Philippians to show disrespect to Epaphroditus, the Apostle has just rebutted it. He has elevated Epaphroditus to a status that few others could ever hope to claim. Epaphroditus is one with Paul in sympathy, in work, and in danger.

In addition, he was also an “apostle,” though meant in a non-technical sense, or as Silva says, “in the non-theological sense of ‘envoy’”4 Yet it is still an exalted term. He is “your messenger,” the one by whom you sent your support to me (4:18); and he is your “minister to my needs,” and so one in whom you had every confidence. “Minister,” leitourgos, indicates someone “holding an official appointment,” says Zerwick, and so it too “is probably designed as the highest of commendations,” adds Silva.5 The implication is that if he could be charged with the task of ministering to “my need,” the needs of an Apostle whom you so highly esteem, then he surely can minister on my behalf to your needs. Sending Epaphroditus was no slighting of the Philippians.

Not only do we read of the Apostle’s love and appreciation for Epaphroditus, but also Epaphroditus’ love for the Philippians.

because he was longing for you all and was distressed because you had heard that he was sick. (Phil 2:26)

“He was longing for you all,” he says, indicating deep attachment. He was “distressed,” a word used of Christ’s turmoil in the Garden of Gethsemane (Mt 26:37; Mk 14:33). He was distressed because word of his sickness may have caused them worry. He didn’t want to add to their burdens. He has deep affection for his fellow believers. He longed for them. The Apostle Paul continues,

For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, lest I should have sorrow upon sorrow. (Phil 2:27)

Deep affection surges back and forth in this verse. He “was sick to the point of death,” and yet there was some choice in the matter. He wasn’t just a victim of disease. He was “risking his life” (v. 30) for the sake of ministry, perhaps pushing himself to assist the Apostle Paul when he should have been resting from his affliction. He “came close to death for the work of Christ” (v. 30). Why did he do this? For the love of Christ and for the love of the Philippians, “to complete what was deficient in (their) service to (Paul)” (v. 30). He risked his life in order to serve them!

At the same time we can’t miss the Apostle’s love for Epaphroditus. If Epaphroditus had died, it would have meant “sorrow upon sorrow” for Paul. Don’t let anyone tell you that Christians don’t grieve. I often cite this phrase at funerals to underscore the legitimacy of Christian grief. Of course we are sad when Christian loved ones die. Yes, “to die is gain” (1:21). “To depart and be with Christ . . . is very much better” (1:23); but that doesn’t mean that we are spared sorrow when loved ones leave us. It doesn’t mean we aren’t sad. It doesn’t mean we won’t miss them. Certainly we are glad for them. But that doesn’t mean that the good and godly Apostle isn’t sad for himself, as have been the godly ever since.

Therefore I have sent him all the more eagerly in order that when you see him again you may rejoice and I may be less concerned about you. (Phil 2:28)

Epaphroditus was sent “all the more eagerly” or “sooner than expected,” as Silva interprets it.6 Why? For the sake of all concerned. So that all “rejoice,” and so the Apostle might be “less concerned about (the Philippians).” The Apostle who loves Epaphroditus loves the Philippians too.

Therefore receive him in the Lord with all joy, and hold men like him in high regard; (Phil 2:29)

Just in case there may still be some lingering disregard for Epaphroditus, that he’s not Timothy, that he’s weak, that he came home too soon, he tells them again – “receive him in the Lord with joy,” and “hold him in high regard” or with “honor” (entimos).

Gospel work was no mere job for Epaphroditus. With deep affection he engaged in his work. Love for Christ, love for the disciples of Christ, animated his work, even as it did the Apostle’s. Apostleship is not a job for the Apostle Paul. He’s not punching a timecard. He loves his people. I was bothered as an almost seminary graduate to hear guidance counselors talk to us about negotiating with churches about pay, vacation, benefits, and so on. It made me uncomfortable because I didn’t see my future in the ministry as a job, or a career, but a calling. One enters the ministry because of love for Christ and concern to see His people grow, both in numbers and maturity. Here we see the Apostle’s deep affection for those under his care.

Total Sacrifice

Finally, we note what we have already seen. These three ministers, the Apostle Paul, Timothy, and Epaphroditus, all were committed to ministry even at the cost of their own lives, as was Jesus before them (2:8). Jesus was “obedient unto death.” The Apostle speaks of being “poured out as a drink offering” (2:17). Timothy was of the same spirit (2:20). And Epaphroditus?

because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. (Phil 2:30)

Clearly the Apostle Paul admires this. He “came close to death for the work of Christ.” This is among his ideals. He “risk(ed) his life to complete what was deficient in your service of me.” What was deficient? Only that they could not personally come. He “(made) up for the help you could not give me” (NIV). He risked his life to serve the Philippians, to serve the Apostle Paul, and to serve Christ.

Over the centuries Christians have often made their mark during plagues and wars and when facing other dangers. They have remained and helped the vulnerable when others have fled. They have been willing to put life and limb, reputation and treasure at risk. They have “let goods and kindred go, this mortal flesh also.”

Let’s summarize the Apostle Paul’s concerns as we conclude the second chapter. The Apostle Paul is concerned about the church’s ministry being soiled by division and carnality. How does he go about urging the ethics of unity and purity? On the basis of the example of Christ. They are to have the “attitude” that was in Christ Jesus. What attitude was that? The humble attitude that results in a life of service culminating in a sacrificial death (Phil 2:5-11). This means for us considering others as more important than ourselves. It means not looking out for our own interests, but the interests of others also (2:1-4). It means stifling all grumbling and disputing (2:14). It means genuine concern for others, seeking the interests of Christ, serving as a child serving his father, serving with deep affection. It means humbling ourselves and being obedient even unto death (2:5-11; 27-30). These attitudes will go a long way towards preserving the unity of the church.

A flourishing ministry also requires church purity. Again, Christ is the example of a holy, blameless, obedient life. We, like He, are to be blameless, innocent, and above reproach (2:15). Only then can we be light in the world, as Jesus is the light of the world (Jn 8:12) proclaiming the “word of life” (2:16).