(25) Epaphroditus.--The name was often shortened into Epaphras. But it was a common name; hence any identification with the Epaphras of Colossians 1:7; Colossians 4:12; Philemon 1:23, is, to say the least, extremely precarious. It is hardly likely that one who was a native Colossian would be a resident and chosen messenger of Philippi. The three titles here given him are closely joined together in the original, and form a kind of climax--"brother" in a common Christianity, "fellow-worker" in the service of Christ, "fellow-soldier" in the "hardness" of daring and suffering, which the warfare of the Cross implies. (See 2Timothy 2:3-4.)

Your messenger.--The original word is apostle; and by some interpreters, ancient and modern, it has been thought that it is intended here to designate the chief pastor--or, in the modern sense, the bishop--of the Philippian Church (as probably is the case with the "angels" of the churches in the Apocalypse); and the word "your" is then explained in the same sense as the words "of the Gentiles" in Romans 11:13. But this is very unlikely, (1) because there seems to be no example to confirm the statement that the chief pastor of a church was ever called its "apostle;" (2) because the character of the apostolate, being general and evangelistic, was very different from that of the local and pastoral episcopate; (3) because in this passage the word is inseparably connected with the following "and minister to my needs," showing the latter phrase to be explanatory of the previous word; (4) because the style of commendation in Philippians 2:29 is hardly suitable as applied to one whose office alone should have commanded respect. Our version is, therefore, correct in rendering it "messenger," just as in 2Corinthians 8:23 ("the messengers of the churches"), where there is a similar reference to the transmission of alms.

Verse 25. - Yet I supposed it necessary to send to you Epaphroditus; translate, but I count it necessary. Ἡγησάμην here and in Ver. 28 are epistolary aorists; they point, that is, to the time of reading the letter, not to that of writing it; and are therefore to be rendered by the English present. Epaphroditus is mentioned only in this Epistle. Epaphras is the contracted form, but the name is a common one, and there is no evidence of his identity with the Epaphras of Colossians and Philemon. He seems to have been the bearer of this Epistle. St. Paul felt that to come himself, or even to send Timothy, might possibly not be in his power; he thought it necessary, a matter of duty, to send Epaphroditus at once. My brother, and companion in labor, and fellow-soldier. Mark how the epithets rise one above another; they imply fellowship in religion, in work, in endurance. But your messenger, and he that ministered to my wants. "Your" refers to both clauses; "your messenger, and (your) minister to my need." Epaphroditus had brought to St. Paul the contributions of the Philippians (Philippians 4:18). Some think that the word rendered "messenger" (ἀπόστολος, literally "apostle") means that Epaphroditus was the apostle, that is, the bishop of the Philippian Church. It may be so (comp. Philippians 4:3, and note); but there is no proof of the establishment of any diocesan bishops, except St. James at Jerusalem, at so early a period. The word ἀπόστολος. both here and in 2 Corinthians 8:23 (ἀπόσψολος ἐκκλησιῶν), is probably used in its first meaning in the sense of messenger, or delegate. The Greek word for minister, λειτουργός, seems to imply, like λειτουργία in Ver. 30, that St. Paul regarded the alms of the Philippians as an offering to God, ministered by Epaphroditus. (But see Romans 13:6, also 2 Kings 4:43; 2 Kings 6:15, etc. in the Greek.)

2:19-30 It is best with us, when our duty becomes natural to us. Naturally, that is, sincerely, and not in pretence only; with a willing heart and upright views. We are apt to prefer our own credit, ease, and safety, before truth, holiness, and duty; but Timothy did not so. Paul desired liberty, not that he might take pleasure, but that he might do good. Epaphroditus was willing to go to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick. It seems, his illness was caused by the work of God. The apostle urges them to love him the more on that account. It is doubly pleasant to have our mercies restored by God, after great danger of their removal; and this should make them more valued. What is given in answer to prayer, should be received with great thankfulness and joy.Yet I supposed it necessary to send to you Epaphroditus,.... In the mean while, before either he or Timothy could come to them. This man was sent by the Philippians to the apostle with a present, and had been detained at Rome for some time, partly through business, and partly through sickness; but now the apostle thought it proper, he being recovered, to send him to them, who was one of their ministers. One of this name lived at Rome about this time, and was one of Nero's freemen (o), but not the same person here intended. This person has a very high character. The apostle calls him,

my brother; not in a natural relation, or as being his countryman, and so according to a way of speaking with the Jews, and himself, his brother and kinsman according to the flesh; for by his name and country he seems to be a Greek; but in a spiritual relation, being born again of the same Father, belonging to the same household and family, and also a brother in the ministry, as it follows:

and companion in labour; in the laborious work of preaching the Gospel. The ministry of the word is a work; it is called the work of the ministry; and it is a laborious one when diligently and faithfully performed: the apostle was a workman that needed not to be ashamed, a labourer in Christ's vineyard, and one that laboured more abundantly than others; and he was not alone, he had companions in his work, and this good man was one of them: he adds,

and fellow soldier; the life of every believer is a warfare; he is always engaged in a war with sin, and Satan, and the world; and is often called to fight the fight of faith, to contend earnestly against false teachers for the faith once delivered to the saints, to stand up for it, and fast in it; and is provided for with the whole armour of God, with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ, under whose banner he fights, and is more than a conqueror through him: but though this is the common case and character of all the saints, it more especially belongs to ministers of the Gospel; who are set for the defence of it, and at the front of the battle, and are called to meet the enemy at the gate, and endure hardness as good soldiers of Jesus Christ; and such an one was the apostle; and he had other fellow soldiers, and this person among the rest, who were engaged in the same common cause with the same enemies, under the same Captain, and would enjoy the same crown:

but your messenger; or "apostle"; meaning either that he was the pastor of them, a preacher to them, a minister among them; for ordinary ministers of the word were sometimes called apostles, as well as extraordinary ones, see Romans 16:7; or rather, that he was their messenger to him, to relieve, comfort, and assist him in his bonds; and such persons were called the messengers of the churches, 2 Corinthians 8:23, which sense is strengthened by what follows:

and he that ministered to my wants: to his personal wants in prison, and to the wants of the poor saints, which the apostle reckoned as his own, and which he used to supply; but now not able; and to his ministerial wants, filling up his place in preaching the Gospel to the saints at Rome,

(o) Artinn. Epictet. l. 1. c. 1, 19, 26. & Aurel. Victor. Epitome Rom. Imp. in Nerone.