Philippians 2:19–30
The Examples of Timothy and Epaphroditus
Introductory Matters
A consistent feature of Paul’s letters is the parousia, the announcement of his impending visit to his churches (see Rom. 15:22–29; 1 Cor. 4:14–21; 16:5–9; 2 Cor. 12:14–13:10; Philem. 22). In some instances he announces the visit of his coworker Timothy (1 Cor. 4:14–21; 16:5–9). In Philippians he announces the visits of Timothy, his coworker, and Epaphroditus, the emissary from the Philippians, who had recently delivered their gifts to Paul (4:18). Paul also hopes to visit them (2:24). Because of his imprisonment, however, his future plans remain uncertain. Although he mentions Timothy’s visit first (2:19–24), he probably intends to send Epaphroditus first, for he must wait until he finds out about his fate before he sends his trusted coworker (2:23).
Paul probably mentions Timothy first because of his importance in the Pauline mission. Timothy has been Paul’s companion from the time that he first encountered Paul (Acts 16:1–5; 17:14–15; 18:5; 19:22; 20:4). He is present with Paul at the writing of 2 Corinthians (1:1), 1 Thessalonians (1:1), and Philippians (1:1), and he is listed as Paul’s companion in Colossians (1:1) and 2 Thessalonians (1:1). In 1 Corinthians and 1 Thessalonians he is Paul’s emissary who “explains [Paul’s] ways” (1 Cor. 4:17), continues Paul’s catechetical work (1 Thess. 3:2–6), and brings reports to Paul (1 Thess. 3:6). His role as Paul’s spokesman in 1 and 2 Timothy is consistent with the portrayal in the undisputed letters.
Epaphroditus is unknown outside Philippians. His name, derived from the goddess Aphrodite, indicates that he is a gentile. Paul describes him as the Philippians’ messenger (apostolos, 2:25) to his needs. He brought the gifts from the Philippians to Paul (4:18), placing himself at great risk. We do not know if he is the deliverer of the letter.
The travel plans in 2:19–30 have been central to the debates about the place and condition of Paul’s imprisonment. He indicates here the frequent interactions he has had with the Philippians. As he writes, he does not mention the place of his imprisonment. He mentions frequent interactions with the Philippians: (1) Epaphroditus became ill (2:27); (2) the Philippians heard that Epaphroditus was ill (2:26); and (3) Paul is aware that the Philippians have heard of the illness of Epaphroditus. The number of interactions has raised questions about the place of Paul’s imprisonment. Many scholars conclude that Ephesus is the most likely place of Paul’s imprisonment, but since no mention is made of an Ephesian imprisonment, the argument that Paul is in prison there is not compelling. The distance from Rome does not preclude the interactions that are described in 2:25–29. The two-year imprisonment in Acts, the possibility of a death sentence, and the interaction with messengers correspond to the description of Paul’s imprisonment in Acts 28:17–31.
Tracing the Train of Thought
The Example of Timothy (2:19–24)
2:19–24. Paul concludes the ethical instruction with the affirmation that a blameless community, free of division and self-seeking, is the goal of the ministry for which he sacrifices himself (2:14–18). Interpreters have debated the relationship between the ethical instructions in 2:12–18 and the travel plans in 2:19–30 (see Holloway 2008, 552–53), noting that travel plans do not ordinarily appear in the middle of a letter. In this instance, however, Paul’s travel plans are an expression of his concern for the Philippians, which he describes in 2:16–18. He indicates his continuing concern in 2:19–30, announcing the impending visits of Timothy and Epaphroditus. Having reassured the Philippians about his situation (ta kat’ eme), he hopes to be cheered (eupsychō) when he hears the news about them (ta peri hymōn) because they are his boast (2:16) and his “joy and crown” (4:1).
Paul begins with Timothy’s visit because of the importance of Paul’s younger coworker to the Philippians. While 2:19–24 has the formal appearance of the traditional announcement of a visit (cf. Rom. 15:22–29; 1 Cor. 16:5–9; Philem. 22), the extended description of Timothy indicates that Paul’s coworker is an exemplary figure. Verses 19 and 23 provide a frame for the announcement:
I hope in the Lord to send Timothy to you soon (tacheōs),
in order that I may be encouraged, knowing the news about you (ta peri hymōn, 2:19).
I hope to send [Timothy] to you as soon as I know the news about me (ta peri eme, 2:23).
I am persuaded in the Lord that I myself will come quickly (tacheōs, 2:24).
Paul wants to send Timothy to learn the news about the church and will do so as soon as he knows how things will turn out for him. Enclosed within this frame is the recommendation of Timothy (cf. Harvey 1998, 238). Paul has no one like (isopsychon) Timothy (lit., “of like soul/mind,” BDAG 481), who will be genuinely concerned for [their] welfare (2:20). The statement they all look to their own interests, not those of Jesus Christ (2:21) provides a sharp contrast between Timothy and others. Indeed, only Timothy has the mind of Christ (2:5) that is embodied in the poetic narrative of 2:6–11. Here, as elsewhere in the letter, Paul presents sharp contrasts between good and bad examples (1:15–18; 3:2–3, 18–19). The fact that Timothy has, like a child to a father (cf. 1 Cor. 4:17), served (edouleusen, lit. “slaved”) with Paul in the gospel (2:22) indicates that he has been shaped by the one who took the form of a slave (doulos). Paul trusts (pepoitha) in the Lord that [he] himself will also come soon (2:24). Thus despite the uncertainty over his fate (1:12–26), he is confident that he will continue his ministry, devoting himself to their progress (cf. 1:24–26).
The Example of Epaphroditus (2:25–30)
2:25–30. While Paul hopes to send Timothy (2:19, 23), he considers it necessary to send Ephaphroditus first (2:25). Paul’s promise of the visit from Epaphroditus is also more than an announcement of a reunion with the Philippians. He is a brother (adelphos), a fellow worker (synergos), and fellow soldier (systratiōtēs) for Paul, and a messenger (apostolos) and minister (leitourgos) from the Philippians for Paul’s needs. Like Paul, he was longing (epipothōn) for all of them and distressed (adēmonōn) that they had heard that he had been sick (2:26). The fact that he had nearly died (paraplēsion thanatō, 2:27) and came close to death (mechri thanatou, 2:30) indicates the special significance of the possibility of death for the readers, who are also concerned about the verdict on Paul’s life. God had mercy on him and thus on Paul (2:27), indicating that God’s power is present in weakness (cf. Phil. 4:13). As a result, Paul may continue to have joy (cf. 1:4; 18; 2:18) rather than grief upon grief in his ministry. He is sending him to Philippi more eagerly so that they may rejoice and Paul may be without grief (2:28). The recommendation for Epaphroditus has echoes of the narrative poem in 2:6–11. In recalling that he came “close to death” (mechri thanatou, 2:30) for the work of Christ, Epaphroditus followed the path of Jesus, who became obedient to death (mechri thanatou, 2:8). In this way Paul indicates that Epaphroditus had imitated Christ (Wojtkowiak 2012, 220). Consequently, Paul urges them to receive him in the Lord with all joy and to hold such persons in honor who follow the path of self-denial (2:29). As a counterculture, they have reversed the concept of honor that is dominant in the society.
Theological Issues
Paul’s customary travelogue and commendation of coworkers (2:19–30) indicates that, even in making routine announcements, he offers theological insights to his listeners that elaborate on the central message of the letter. The anticipated visits of his coworkers are necessary to fulfill his pastoral ambitions for the church, reflecting his conviction that the church is unfinished business (cf. 1:6, 9–11). Paul’s commendation of Timothy and Epaphroditus indicates that others participate in that ministry, sharing his concern for the outcome of the churches. Christian ministry involves participation in the formation of churches, extending the work initiated by Paul.
The commendation of the two ministers reflects the intense pathos involved in ministry and the challenges involved in the formation of churches. Epaphroditus was distressed (adēmonōn, used elsewhere only for Jesus in Gethsemane, Mark 14:33). The death of Epaphroditus would mean “grief upon grief” (2:27), but their reunion with him would bring great joy (2:28–29), sparing Paul such grief (2:28). As Paul indicates throughout the letter, his joy is the well-being and formation of the church into the image of Christ, and his grief emerges when obstacles stand in the way of this outcome.
Paul’s commendation indicates that the formation of believers requires exemplars who follow Jesus in emptying themselves of personal ambition for the sake of others. Ministry involves not only the skills appropriate to a profession, but also the personal sacrifice and devotion exhibited by Timothy and Epaphroditus. Not only the Philippians, but subsequent communities as well, tell the stories of past and present believers who have embodied the Christian narrative of self-sacrifice. As Stephen Fowl has concluded, “If Christians are to interpret and embody these texts in the concrete situations in which they find themselves . . . we must attend to those saintly lives around us as well as those saints preceding us who best embody these texts” (2005, 142).
Ancient society, with its emphasis on honor, would have considered odd the imperative “hold such people in honor” (2:29). Epaphroditus is not the only one who has sacrificed himself for the sake of the church, for there are unnamed people who are also worthy of honor. As a counterculture, the church offers an alternative to society’s understanding of honor. While ancient people gave honor to those who made major donations or achieved recognition for military success (Fowl 2005, 138), the church honors those who, often behind the scenes, sacrifice for the benefit of others.