Phili 2:23, 25, 28, 1Th 3:2, 5, Tit 3:12 | Barnes | STEP | Verse 23. So soon as I shall see how it will go with me . Paul was a prisoner at Rome, and there was not a little uncertainty whether he would be condemned or acquitted. He was, it is commonly supposed, in fact released on the first trial, . He now felt that he would soon be able to send Timothy to them at any rate. If he was condemned and put to death, he would, of course, have no further occasion for his services; and if he were released from his present troubles and dangers, he could spare him for a season to go and visit the churches. (*) "with me" "See through my own affairs"

Philippians 2:23

Verse 23. So soon as I shall see how it will go with me. Paul was a prisoner at Rome, and there was not a little uncertainty whether he would be condemned or acquitted. He was, it is commonly supposed, in fact released on the first trial, 2Ti 4:16. He now felt that he would soon be able to send Timothy to them at any rate. If he was condemned and put to death, he would, of course, have no further occasion for his services; and if he were released from his present troubles and dangers, he could spare him for a season to go and visit the churches.

(*) "with me" "See through my own affairs"

Philippians 2:25

Verse 25. Yet I supposed it necessary to send to you Epaphroditus. Epaphroditus is nowhere else mentioned but in this epistle. See Php 4:18. All that is known of him, therefore, is what is mentioned here. He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome, Php 4:18, and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness, and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this epistle by him. He is much commended by Paul for his faithfulness and zeal.

My brother. In the gospel; or brother Christian. These expressions of affectionate regard must have been highly gratifying to the Philippians.

And companion in labour. It is not impossible that he may have laboured with Paul in the gospel at Philippi; but more probably the sense is, that he regarded him as engaged in the same great work that he was. It is not probable that he assisted Paul much in Rome, as he appears to have been sick during a considerable part of the time he was there.

And fellow-soldier. Christians and Christian ministers are compared with soldiers, Phm 1:2, 2Ti 2:3,4, because of the nature of the service in which they are engaged. The Christian life is a warfare; there are many foes to be overcome; the period which they are to serve is fixed by the Great Captain of salvation, and they will soon be permitted to enjoy the triumphs of victory. Paul regarded himself as enlisted to make war on all the spiritual enemies of the Redeemer, and he esteemed Epaphroditus as one who had shown that he was worthy to be engaged in so good a cause.

But your messenger. Sent to convey supplies to Paul, Php 4:18. The original is, "your apostle"--υμωνδεαποστολον--and some have proposed to take this literally, meaning that he was the apostle of the church at Philippi, or that he was their bishop. The advocates for Episcopacy have been the rather inclined to this, because in Php 1:1, there are but two orders of ministers mentioned-- "bishops and deacons"--from which they have supposed that "the bishop" might have been absent, and that "the bishop" was probably this Epaphroditus. But against this supposition the objections are obvious.

(1.) The word αποστολον means, properly, one sent forth, a messenger, and it is uniformly used in this sense unless there is something in the connexion to limit it to an apostle, technically so called.

(2.) The supposition that it here means a messenger meets all the circumstances of the case, and describes exactly what Epaphroditus did. He was, in fact, sent as a messenger to Paul, Php 4:18.

(3.) He was not an apostle, in the proper sense of the term --the apostles having been chosen to be witnesses of the life, the teachings, the death, and the resurrection of the Saviour. See Acts 1:22. 1Cor 9:1.

(4.) If he had been an apostle, it is altogether improbable that he would have been sent on an errand comparatively so humble as that of carrying supplies to Paul. Was there no one else who could do this, without sending their bishop? Would a diocese be likely to employ a "bishop" for such a purpose now?

And he that ministered to my wants. Php 4:18.

(b) "my brother" Php 4:18 (c) "your messenger" Phm 1:2

Philippians 2:28

Verse 28. I sent him therefore the more carefully. With more diligence, or speed; I was the more ready to send him.

That I may be the less sorrowful. That is, on account of my solicitude for you; that I may know that your minds are at ease, and that you rejoice in his being among you.

(++) "carefully" "speedily"

1 Thessalonians 3:2

Verse 2. And sent Timotheus. That is, evidently, he sent him from Athens--for this is the fair construction of the passage. But in the history Acts 17 there is no mention that Timothy came to Athens at all, and it may be asked how this statement is reconcilable with the record in the Acts? It is mentioned there that "the brethren sent away Paul [from Berea] to go as it were to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him to Athens," Acts 17:14,15. The history further states, that after Paul had remained some time at Athens, he went to Corinth, where he was joined by Timothy and Silas, who came to him "from Macedonia," Acts 18:5. But, in order to reconcile the account in the Acts with the statement before us in the epistle, it is necessary to suppose that Timothy had come to Athens. In reconciling these accounts, we may observe, that though the history does not expressly mention the arrival of Timothy at Athens, yet there are circumstances mentioned which render this extremely probable. First, as soon as Paul reached Athens, he sent a message back to Silas, and Timothy to come to him as soon as possible, and there is every probability that this request would be obeyed, Acts 17:15. Secondly, his stay at Athens was on purpose that they might join him there. "Now whilst Paul waited for them at Athens, his spirit was stirred within him," Acts 17:16. Thirdly, his departure from Athens does not appear to have been in any sort hastened or abrupt. He had an opportunity of seeing the city, Acts 17:23. He disputed in the synagogue and in the market "daily," Acts 17:17; he held a controversy with the philosophers, Acts 17:18-22; he made converts there, Acts 17:34; and "after these things" he calmly went to Corinth. There was no tumult or excitement, and it is not suggested that he was driven away, as in other places, because his life was in danger. There was, therefore, ample time for Timothy to come to him there--for Paul was at liberty to remain as long as he pleased, and as he stayed there for the express purpose of having Timothy and Silas meet him, it is to be presumed that his wish was in this respect accomplished. Fourthly, the sending back of Timothy to Macedonia, as mentioned in the epistle, is a circumstance which will account for the fact mentioned in Acts 18:5, that Timothy came to him "at Corinth," instead of at Athens. He had given directions for him to meet him at Athens, Ac 17:15, but the history mentions only that he met him, after a long delay, at Corinth. This delay, and this change of place, when they rejoined each other for the purpose of labouring together, can only be accounted for by the supposition that Timothy had come to him at Athens, and had been immediately sent back to Macedonia, with instructions to join him again at Corinth. This is one of the "undesigned coincidences" between the history in the Acts of the Apostles and the epistles of Paul, of which Paley (Hor. Paul.) has made so good use in demonstrating the genuineness of both. "The epistle discloses a fact which is not preserved in the history; but which makes what is said in the history more significant, probable, and consistent. The history bears marks of an omission; the epistle furnishes a circumstance which: supplies that omission."

Our brother. Col 1:1. The mention of his being a "brother" is designed to show his interest in the church there. He did not send one whose absence would be no inconvenience to him, or for whom he had no regard. He sent one who was as dear to him as a brother.

And minister of God. Another circumstance showing his affection for them. He did not send a layman, or one who could not be useful with him or to them, but he sent one fully qualified to preach to them, and to break to them the Bread of life One of the richest tokens of affection which can be shown to any people, is to send to them a faithful minister of God.

And our fellow-labourer in the gospel of Christ. A third token of affectionate interest in their welfare. The meaning is, "I did not send one whom I did not want, or who could be of no use here, but one who was a fellow-labourer with me, and whose aid would have been of essential service to me. In parting with him, therefore, for your welfare, I showed a strong attachment for you. I was willing to endure personal inconvenience, and additional toil, in order to promote your welfare,"

To establish you. To strengthen you; to make you firm στηριξαι. This was to be done by presenting such considerations as would enable them to maintain their faith steadfastly in their trials.

And to comfort you concerning your faith. It is evident that they were suffering persecution on account of their faith in the Lord Jesus; that is, for their belief in him as a Saviour. The object of sending Timothy was to suggest such topics of consolation as would sustain them in their trials--that is, that he was the Son of God; that the people of God had been persecuted in all ages; that God was able to support them, etc.

(a) "Timotheus" Acts 17:15

1 Thessalonians 3:5

Verse 5. For this cause. Since I knew that you were so liable to be persecuted, and since I feared that some might be turned from the truth by this opposition.

When I could no longer forbear. 1Thes 3:1.

I sent to know your faith. That is, your fidelity, or your steadfastness in the gospel.

Lest by some means. Either by allurements to apostasy, set before you by your former heathen friends; or by the arts of false teachers; or by the severity of suffering. Satan has many methods of seducing men from the truth, and Paul was fearful that by some of his arts he might be successful there.

The tempter. Satan; for though the Jews were the immediate actors in those transactions, yet the apostle regarded them as being under the direction of Satan, and as accomplishing his purposes. He was, therefore, the real author of the persecutions which had been excited. He is here called the "Tempter," as he is often, (comp. Mt 4,) and the truths taught are;

(1.) that Satan is the great author of persecution; and

(2.) that in a time of persecution--or of trial of any kind--he endeavours to tempt men to swerve from the truth, and to abandon their religion. In persecution, men are tempted to apostatize from God, in order to avoid suffering. In afflictions of other kinds, Satan often tempts the sufferer to murmur and complain; to charge God with harshness, partiality, and severity, and to give vent to expressions that will show that religion has none of its boasted power support the soul in the day of trial. Comp. Job 1:9-11. In all times of affliction, as well as in prosperity, we may be sure that the Tempter" is not far off, and should be on our guard against his wiles.

And our labour be in vain. By your being turned from the faith. Gal 4:11.

(a) "when I could" 1Thes 3:1 (*) "forbear" "bear" (b) "lest by" 2Cor 11:2,3 (c) "labour be in vain" Gal 4:11

Titus 3:12

Verse 12. When I shall send Artemas unto thee. This person is not elsewhere mentioned in the New Testament, and nothing more is known of him.

Or Tychicus. Acts 20:4.

Be diligent. 2Ti 4:9.

To come unto me to Nicopolis. It was at this place, probably, that this epistle was written. In regard to its situation, see Intro., 4.

For I have determined there to winter. Why Paul designed to spend the winter there, or what he purposed to do there, are questions on which no light can now be thrown. There is no evidence that he organized a church there, though it may be presumed that he preached the gospel, and that he did not do it without success. His requesting Titus to leave his important post, and to come to him, looks as if his aid were needed in the work of the ministry there, and as if Paul supposed there was a promising field of labour there.