Philippians 2:30

Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(30) Not regarding his life.—According to the true reading, the sense is “having hazarded his life; literally, having gambled with his life, not merely having staked it, but staked it recklessly. It is possible that (as Bishop Wordsworth suggests) there may be allusion to the caution money, staked in a cause to show that it was not frivolous and vexatious, and forfeited in case of loss; and that Epaphroditus, risking his life through over-exertion in the cause of St. Paul, as a prisoner awaiting trial, is therefore said to have gambled with his life. This would give a special appropriateness to the allusion. But it is, perhaps, too artificial, and the figure is in itself intelligible and striking.

To supply your lack of service.—There is not in the original the touch of reproach which our version may seem to imply. Epaphroditus’ presence and activity are said to have “filled up the one thing wanting” to make the service of the Philippians effective for its purpose.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

Because for the work of Christ - That is, either by exposing himself in his journey to see the apostle in Rome, or by his labors there.

Not regarding his life - There is a difference in the mss. here, so great that it is impossible now to determine which is the true reading, though the sense is not materially affected. The common reading of the Greek text is, παραβολευσάμενος paraboleusamenos; literally "misconsulting, not consulting carefully, not taking pains." The other reading is, παραζολευσάμενος parazoleusamenos; "exposing oneself to danger," regardless of life; see the authorities for this reading in Wetstein; compare Bloomfield, in loc. This reading suits the connection, and is generally regarded as the correct one.

To supply your lack of service toward me - Not that they had been indifferent to him, or inattentive to his wants, for he does not mean to blame them; but they had not had an opportunity to send to his relief (see Philippians 4:10), and Epaphroditus therefore made a special journey to Rome on his account. He came and rendered to him the service which they could not do in person; and what the church would have done, if Paul had been among them, he performed in their name and on their behalf.

Remarks On Philippians 2

1. Let us learn to esteem others as they ought to be; Philippians 2:3. Every person who is virtuous and pious has some claim to esteem. He has a reputation which is valuable to him and to the church, and we should not withhold respect from him. It is one evidence, also, of true humility and of right feeling, when we esteem them as better than ourselves, and when we are willing to see them honored, and are willing to sacrifice our own ease to promote their welfare. It is one of the instinctive promptings of true humility to feel that other persons are better than we are.

2. We should not he disappointed or mortified if others think little of us - if we are not brought into prominent notice among people; Philippians 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves?

3. We should be willing to occupy our appropriate place in the church; Philippians 2:3. That is true humility; and why should anyone be unwilling to be esteemed just as he ought to be? Pride makes us miserable, and is the grand thing that stands in the way of the influence of the gospel on our hearts. No one can become a Christian who is not willing to occupy just the place which he ought to occupy; to take the lowly position as a penitent which he ought to take; and to have God regard and treat him just as he ought to be treated. The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child.

4. We should feel a deep interest in the welfare of others; Philippians 2:4. People are by nature selfish, and it is the design of religion to make them benevolent. They seek their own interests by nature, and the gospel would teach them to regard the welfare of others. If we are truly under the influence of religion, there is not a member of the church in whom we should not feel an interest, and whose welfare we should not strive to promote as far as we have opportunity. And we may have opportunity every day. It is an easy matter to do good to others. A kind word, or even a kind look, does good; and who so poor that he cannot render this? Every day that we live, we come in contact with some who may be benefited by our example, our advice, or our alms; and every day, therefore, may be closed with the feeling that we have not lived in vain.

5. Let us in all things look to the example of Christ; Philippians 2:5. He came that he might be an example; and he was exactly such an example as we need. We may be always sure that we are right when we follow his example and possess his spirit. We cannot be so sure that we are right in any other way. He came to be our model in all things, and in all the relations of life:

(a) He showed us what the law of God requires of us.

(b) lie showed us what we should aim to be, and what human nature would be if it were wholly under the influence of religion.

(c) lie showed us what true religion is, for it is just such as was seen in his life.

(d) he showed us how to act in our treatment of mankind.

(e) he showed us how to bear the ills of poverty, and want, and pain, and temptation, and reproach, from the world. We should learn to manifest the same spirit in suffering which he did, for then we are sure we are right.

continued...

Jamieson-Fausset-Brown Bible Commentary

30. for the work of Christ—namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.

not regarding his life—Most of the oldest manuscripts read, "hazarding," &c.

to supply your lack of service—Not that Paul would imply, they lacked the will: what they "lacked" was the "opportunity" by which to send their accustomed bounty (Php 4:10). "That which ye would have done if you could (but which you could not through absence), he did for you; therefore receive him with all joy" [Alford].

Matthew Poole's Commentary

Because for the work of Christ he was nigh unto death; by reason he was so zealous about the work of the ministry in the general, or in special to carry on that service, as the church’s messenger, he was intrusted with, Philippians 4:18, not only in conveying their benevolence on so long and hazardous a journey, for the relief of the Lord’s prisoner, which Christ would own and reward as his work, Matthew 25:39,40, but in attending him (whom he was sent to visit) in his confinement, both within doors and abroad, as occasion required, (for it seems the Romans were so generous as to give free egress and regress to his visitants, Acts 28:30), whereby he contracted that forementioned disease that hazarded his life.

Not regarding his life; the preservation of which with respect to the work he was about, he did not consult, {John 12:25,26} but made little account of it, {as Esther 4:16} yea, did even despise it in the service of Christ, as the original word doth import, being borrowed from those whose lives are hazarded in being cast to be devoured by beasts in the theatre, which he himself, by sad experience, sometime knew the meaning of, 1 Corinthians 15:32.

To supply your lack of service toward me; so faithful was he to his trust for the honour of his Lord, that to the very utmost of his strength, yea, and beyond it, that which he reckoned those who sent would have done themselves had they been present, (considering what the gospel requires, Galatians 6:2 Hebrews 13:3), that he, Onisephorus-like, 2 Timothy 1:16, according to his measure made supply of in their absence.

Gill's Exposition of the Entire Bible

Because for the work of Christ he was nigh unto death,.... Meaning either the work the church sent him about, and which he cheerfully undertook, and faithfully performed in carrying of a present to, and visiting the apostle in prison; which is called the work of Christ, because taken by Christ as if it was done to himself; and which, what with the long and fatiguing journey from Philippi to Rome, and the frequent visits he made to the apostle, and the much business besides that lay upon his hands, brought upon him a disorder which greatly threatened his life, and had almost issued in his death: or else the work of preaching the Gospel so frequently and constantly, and with so much zeal and vehemency at Rome; and which may be called the work of Christ, because it is what he calls unto, and qualities for, and in which his glory is greatly concerned; and on which this good man was so intent, gladly spending himself, and being spent in it, that he was brought through it to the brink of the grave:

not regarding his life: he was careless of that, and of his health; he loved not his life, nor counted it dear to himself; he rather despised it, and made no account of it, being very willing to deliver it up, and sacrifice it in such a good work and cause:

to supply your lack of service towards me; to do that in their name, room, and stead, which they, through absence, could not do in person; signifying, that what was done to him, and for him, was but a piece of service and duty to him; and which this good man and faithful minister and messenger of theirs having done for them to the hazard of his life, he ought therefore to be received by them with great joy, and to be highly honoured and respected.

Geneva Study Bible

Because for the {s} work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

(s) He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Php 2:30. διὰ τὸ ἔργ.] emphatically prefixed: on account of nothing else than for this great sacred aim. The work (see the critical remarks) is, according to the context (comp. Acts 15:38), obvious, namely, that of labour for the gospel; the addition in the Rec. τοῦ Χριστοῦ is a correct gloss, and it is this ἔργον κατʼ ἐξοχήν (comp. ὑπὲρ τοῦ ὀνόματος, Acts 5:41) in the service of which Epaphroditus incurred so dangerous an illness, namely, when he, according to the testimony of the predicates in Php 2:25, as the συνεργός and συστρατιώτης of the apostle, with devotedness and self-sacrifice, united his exertions for the gospel and his striving against the movements of its adversaries (Php 1:15; Php 1:17; Php 1:30, Php 2:20) with a similar activity on the part of the apostle. The interpretation which refers ἔργον to the business of conveying the bounty (de Wette, following older expositors, comp. Weiss), does not suffice for the more special characteristic description; and the reference to the enmity of Nero against Paul, the dangers of which Epaphroditus had shared, in order to reach the apostle and to serve him, finds no warrant either in the context or in Acts 28 (in opposition to Chrysostom, Oecumenius, Theophylact, comp. Theodoret).

μέχρι θαν. ἤγγ.] as in Psalm 107:18 : ἤγγισαν ἕως τῶν πυλῶν τοῦ θανάτου, Sir 51:6 : ἕως θανάτου, Revelation 12:11. The expression with μέχρι is more definite than the dative would be (as in Psalm 88:3 : ἡ ζωή μου τῷ ᾅδη ἤγγισε), or εἰς θάνατ. (Job 33:22); he came near even unto death.

παραβουλ. τῇ ψυχ.] Such is the Text. Rec., which Bengel, Matthaei (vehement in opposition to Wetstein and Griesbach), Rinck, van Hengel, Reiche, and others defend, and Tischendorf still follows in the 7th ed. Justly, however, Scaliger, Casaubon, Salmasius, Grotius, Mill, Wetstein, and others, including Griesbach, Lachmann, Scholz, Tischendorf, ed. 8, Rheinwald, Matthies, Rilliet, Winer, Ewald, Weiss, J. B. Lightfoot, Hofmann, and others, have preferred παραβολ. τ. ψ. The latter has the authority of A B D E F G א, 177, 178, 179 in its favour, as well as the support of the Itala by “parabolatus est de anima sua,” and of Vulgate, Aeth., Pelagius, by “tradens (Ambrosiaster: in interitum tradens)animam suam.” Since βολεύεσθαι was unknown to the copyists, whilst βουλεύεσθαι was very current, instead of the one ἅπαξ λεγόμ. another crept in, the form of which, on account of the prevalence of the simple word, had nothing offensive. παραβολεύεσθαι, which is nowhere certainly preserved (in opposition to Wetstein’s quotations from the Fathers, see Matthiae, ed. min. p. 341 f., and Reiche, Comment, crit. p. 220 f.), is formed from the very current classical word παράβολος, putting at stake, venturesome, and is therefore equivalent to παράβολον εἶναι, to be venturous, to be an adventurer, as περπερεύεσθαι equivalent to πέρπερον εἶναι (1 Corinthians 13:4), ἀλογεύεσθαι equivalent to ἄλογον εἶναι (Cic. Att. vi. 4), ἀποσκοπεύειν and ἐπισκοπεύειν (see Lobeck, ad Phryn. p. 591), κωμικεύεσθαι (Luc. Philop. 22). See more such verbs in Lobeck, ad Phryn. p. 67, and comp. generally Kühner, I. p. 695, II. 1, p. 98. Hence the παραβολευσάμενος κ.τ.λ., which is to be regarded as a modal definition to μ. θαν. ἤγγισε, means: so that he was venturesome with his soul (dative of the more definite reference), i.e. he hazarded his life,[143] in order to supply, etc. In this sense παραβάλλεσθαι is current among Greek authors, and that not merely with accusative of the object (Hom. Il. ix. 322; so usually, as in 2Ma 14:38), but also with dative of reference (Polyb. ii. 26. 6, iii. 94. 4; Diod. Sic. iii. 35: ἔκριναν παραβαλλέσθαι ταῖς ψυχαῖς), in the sense of ῬΙΨΟΚΙΝΔΥΝΕῖΝ (Schol. Thuc. iv. 57) and ΠΑΡΑῤῬΊΠΤΕΙΝ (Soph. fr. 499. Diud.). Comp. παραβάλλομαι τῇ ἐμαυτοῦ κεφαλῇ in Phryn. ed. Lob. p. 238. Hence, also, the name parabolani for those who waited on the sick (Gieseler, Kirchengesch. I. 2, p. 173, ed. 4). Taking the reading of the Text. Rec., παραβουλεύεσθαι would have to be explained: male consulere vitae (Luther aptly renders: since he thought light of his life). See especially Reiche. This verb, also, does not occur in profane Greek authors; but for instances from the Fathers, especially Chrysostom, and that in the sense specified, see Matthiae, l.c.; Hase in Steph. Thes. VI. p. 220.

ἵνα ἀναπλ. κ.τ.λ.] The object, to attain which he hazarded his life. We have to notice (1) that ὑμῶν belongs to ὙΣΤΈΡΗΜΑ; and (2) that Τῆς ΠΡΌς ΜΕ ΛΕΙΤΟΥΡΓ. can denote nothing else but the function,—well known and defined by the context (Php 2:25), and conceived of as a sacrificial service,—with which Epaphroditus had been commissioned by the Philippians in respect to Paul (ΠΡΌς ΜΕ). All explanations are therefore to be rejected, which either expressly or insensibly connect ὙΜῶΝ with ΛΕΙΤΟΥΡΓ., and take the latter in the general sense of rendering service (ΔΙΑΚΟΝΕῖΝ). We must reject, consequently, Chrysostom’s explanation (comp. Theophylact, Theodoret, Pelagius, Castalio, Vatablus, and others): ΤῸ ΟὖΝ ὙΣΤΈΡΗΜΑ Τῆς ὙΜΕΤΈΡΑς ΛΕΙΤΟΥΡΓΊΑς ἈΝΕΠΛΉΡΩΣΕΝ· … ὍΠΕΡ ἘΧΡῆΝ ΠΆΝΤΑς ΠΟΙῆΣΑΙ, ΤΟῦΤΟ ἜΠΡΑΞΕΝ ΑὐΤΌς;[144] also the similar view taken by Erasmus and many others (comp. Grotius, Estius, Heinrichs, Rheinwald, van Hengel, Rilliet): “quo videlicet pensaret id, quod ob absentiam vestro erga me officio videbatur deesse;” the arbitrary explanation of Matthies: “in order that he might perfect the readiness of service which you have shown on various occasions;” and several other interpretations. Hoelemann, also, in opposition to the simple literal sense, takes τὸ ὑμῶν ὑστέρ. as defectus cui subvenistis, and τῆς πρός με λειτουργ. as: rerum necessariarum ad me subministrando deferendarum. No; of the two genitives, referring to different things (comp. Php 2:25, and see Winer, p. 180 [E. T. p. 239]), by which τὸ ὑστέρημα is accompanied, the first conveys who were wanting (ὑμῶν, ye were wanting, ye yourselves were not there, comp. 1 Corinthians 16:17), and the second to what this want applied. Consequently the passage is to be explained: in order to compensate for the circumstance, that ye have been wanting at the sacrificial service touching me; that is, for the circumstance, that this sacrificial service, which has been made through your love-gifts in my support, was completed, not jointly by you, but without you, so that only your messenger Epaphroditus was here, and not ye yourselves in person. How delicate and winning, and at the same time how enlisting their grateful sympathy in the fate of Epaphroditus, was it to represent the absence of the Philippians as something that had been lacking in that λειτουργία, and therefore, as something which Paul had missed, to supply which, as representative of the church, the man had (as his deadly sickness had actually shown) hazarded his life! He did not therefore contract the illness on his journey to Rome (de Wette, Weiss, and older expositors), as Hofmann thinks, who represents him as arriving there in the hot season of the year; but through his exertions διὰ τὸ ἔργον in Rome itself during his sojourn there, when his sickness showed that he had risked his life in order to bring the offering of the Philippians, and thus compensate the apostle for the absence of the church. On ἀναπλ. τὸ ὑμ. ὑστέρ., comp. 1 Corinthians 16:17. The compound verb is appropriately explained by Erasmus: “accessione implere, quod plenitudini perfectae deerat.” See on Galatians 6:2.

It was a foolish blunder of Baur to hold the entire passage respecting Timothy and Epaphroditus as merely an imitation of 2 Corinthians 8:23 f. Hinsch very erroneously, because misconceiving the delicate courtesy of the grateful expression, thinks that in Php 2:30 the aid is described as a duty incumbent on the readers,—which would be un-Pauline; Php 4:10 is far from favouring this idea.

[143] The matter is conceived as staking a price or forfeit. Comp. παραβόλιον in Poll. viii. 63, Phrynich. p. 238. On the subject-matter comp. also προΐεσθαι τὰς ψυχάς (Pausanias, iv. 10. 3); the animae magnae prodigus of Horace (Od. i. 12. 37); and the vitam profundere pro patria of Cicero (de Off. i. 24).

[144] Hofmann substantially reverts to this. He takes ὑμῶν as the subject, which had allowed something to remain lacking in the service, namely, in so far as the church had only collected the aid, but not conveyed it. How indelicate would such a thought have been! Besides, it was, in fact, an impossibility for the church to have come personally. Hence the church was wanting, indeed, at the transmission of the bounty, but it did not thereby allow anything to be wanting in the latter.

Expositor's Greek Testament

Php 2:30. τὸ ἔργον κ.τ.λ. The true reading is very difficult to determine with such a conflict of authorities. We are inclined to believe that τὸ ἔργ. stood alone as in C. This is certainly the hardest reading of all to account for. At a very early date additions like Χριστοῦ, Κυρίου, etc., would be sure to be made.—μέχρι. A somewhat rare use of μ. Cf. Revelation 12:11, οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου, and chap. Php 2:8.—παραβολευσ. Here, with the great majority of the best authorities, we must read παραβολευσάμενος. It is a ἁπ. λεγ., probably formed from παράβολος, rash, reckless. Cf. the legal term παράβολον (later, παραβόλιον), the stake which has to be deposited by an appellant, and is forfeited if the action be lost. “Having hazarded his life.” Cf. the exact parallel in Diod., 3, 36, 4, παραβαλέσθαι ταῖς ψυχαῖς. What risk did he run? Hfm[14]. suggests that his illness was produced by his arrival in Rome during the hot season of the year. Chr[15]. thinks of danger at the hands of Nero. Wohl[16]. supposes that his illness was the result of his severe missionary labours in Rome. May it be that the Apostle was now confined in a far more unwholesome bondage than before (one of the noisome State-prisons? See Introduction), and that the assiduous services of Epaphrod. to him there, brought on this severe illness? We believe that this interpretation is justified by the next words τὸ ὑμ. ὑστέρ.… λειτ. In what was their service towards the Apostle lacking? Evidently in nothing save their own personal presence and personal care of him. This would be the more urgently needed if Paul’s outward surroundings had become less favourable. For the phrase ἀναπλ. τὸ ὑστ., Cf. 1 Corinthians 16:17, τὸ ὑμῶν ὑστέρημα οὗτοι ἀνεπλήρωσαν; 2 Corinthians 11:9.

[14] Hofmann.

[15] Chrysostom.

[16] Wohlenberg.

Cambridge Bible for Schools and Colleges

30. the work of Christ] One most ancient MS. (C) omits “of Christ”; and some other evidence is for “of the Lord” instead. R.V. retains the reading of A.V., mentioning in the margin the reading “of the Lord.” Alford and Lightfoot advocate the omission.—For the phrase “the work,” used without further definition, cp. Acts 15:38.

he was nigh unto death] Lit., “he drew near, up to death,” a peculiar but unmistakable expression.

not regarding his life] R.V., hazarding his life. The two renderings represent each a different reading, the difference lying in the presence or absence of a single letter in the Greek (parabo(u)leusamenos). On the whole that represented by R.V. has the better support. In the more ancient Latin Version this Greek word is almost transliterated:—parabolatus de animâ suâ; words which might almost be rendered, “having played the desperado with his life.” The verb (found here only) is formed on a common Greek verb of which one meaning is “to wager in a game of chance,” and so to run a risk. Bp Light-foot renders here, “having gambled with his life.”—From the same root comes the ecclesiastical word (Greek and Latin) parabolanus, a member of a “minor order” devoted to nursing the infected, and similar hazardous duties. The order originated in Constantine’s time. Unhappily it soon degenerated into a notoriously turbulent sort of club.

“His life”:—lit., “his soul.” For the very frequent use of the Greek word psychê in the sense of bodily life cp. e.g. Matthew 2:20.

to supply your lack &c.] More lit., “that he might fill up your deficiency in the ministration designed for me.” “Your” is slightly emphatic. Obviously, the Apostle means no reproof to the Philippians, whose “ministration” of supplies he so warmly appreciates below (Php 4:10-19). He means that they, as a community, were of course unable to aid him by a personal visit, without which however their “ministration” would have “lacked” a necessary condition of success. That condition Epaphroditus had supplied; he had undertaken the journey, and doubtless had thrown himself at Rome into the Apostle’s interests and efforts. And somehow, whether by accidents on the journey, or by risks run at Rome, or by both, he had incurred dangerous illness.—See for a close parallel to the language here 1 Corinthians 16:17; and cp. the important phraseology of Colossians 1:24, and notes there.

Bengel's Gnomen

Php 2:30. Μέχρι θανάτου, even unto death) This appertains to the comparison of duties [to the question of the prior claim among comparative duties]. To minister to Paul, seems in itself to be a matter of somewhat less importance than the danger to the life of Epaphroditus, who however most rightly purchased by this disadvantage [the danger to his life] that important benefit [the glad reception at Philippi, Php 2:29, and the love and prayers of Paul, Php 2:27-28]: 2 Timothy 1:16-17.—ἤγγισε, drew nigh) Epaphroditus, when setting out from Philippi, does not seem to have been aware that he would become sick; but yet, inasmuch as he undertook the arduous journey, not shrinking back through fear of whatever might happen to him either from the enemies of Paul or from any other cause, the sickness, although unforeseen, is attributed to him as if it were undergone out of kindness to Paul.—παραβουλευσάμενος τῇ ψυχῇ) τῇ ψυχῇ, the dative. Hesychius: παραβουλευσάμενος, εἰς θάνατον ἑαυτὸν ἐκδούς, exposing one’s self to death. παραβουλεύομαι properly signifies, I take counsel, or rather, I form a design contrary to my interests. It is a Paronomasia [the signification of a word changed by a slight alteration of letters] on the word παραβάλλομαι, I rashly dare, I cast myself recklessly into danger, which the apostle seems to have skilfully avoided, comp. Php 3:2, at the end, note.—τὸ ὑμῶν ὑστέρημα, your deficiency [Engl. V. lack of service]) This deficiency existed not so much in the estimate of Paul, as in the feeling of the Philippians themselves, on account of the love which they bore to him, ch. Php 4:10-11.

—————

Pulpit Commentary

Verse 30. - Because for the work of Christ he was nigh unto death. The readings vary between "Christ" and "the Lord." One ancient manuscript reads simply, "for the work's sake." The work in this case consisted in ministering to the wants of St. Paul. Translate the following words, with R.V., he came nigh unto death. Not regarding his life; rather, as R.V., hazarding his life, which translation represents the best-supported reading, παραβολευσάμενος: the verb literally means "to lay down a stake, to gamble." Hence the word Parabolani, the name given to certain brotherhoods in the ancient Church who undertook the hazardous work of tending the sick and burying the dead in times of pestilence. The A.V. represents the reading παραβουλευσάμενος consulting amiss. To supply your lack of service toward me; rather, as R.V., that which was lacking in your service. The Philippians are not blamed. Epaphroditus did that which their absence prevented them from doing. His illness was caused by over-exertion in attending to the apostle's wants, or, it may be, by the hardships of the journey. Υμῶν must be taken closely with ὑστέρημα, the lack of your presence. St. Paul, with exquisite delicacy, represents the absence of the Philippians as something lacking to his complete satisfaction, something which he missed, and which Epaphroditus supplied.



Philippians 2:30

Vincent's Word Studies

The work of Christ

The text varies: some reading work of the Lord, and others the work absolutely. If the latter, the meaning is labor for the Gospel; compare Acts 15:38. If the Lord or Christ, the reference may be to the special service of Epaphroditus in bringing the contribution of the Philippians.

Not regarding his life (παραβουλευσάμενος τῇ ψυχῇ)

The correct reading is παραβολευσάμενος, meaning to venture, to expose one's self. It was also a gambler's word, to throw down a stake. Hence Paul says that Epaphroditus recklessly exposed his life. Rev., hazarding. The brotherhoods of the ancient Church, who cared for the sick at the risk of their lives, were called parabolani, or reckless persons.

Your lack of service (τὸ ὑμῶν ὑστέρημα λειτουργίας)

An unfortunate rendering, since it might be taken to imply some neglect on the Philippians' part. Rev., that which was lacking in your service. The expression is complimentary and affectionate, to the effect that all that was wanting in the matter of their service was their ministration in person, which was supplied by Epaphroditus.