Thomas Aquinas Commentary Philippians 2:14-30

"Do all things without murmurings and questionings: that ye may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ, that I did not run in vain neither labor in vain. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all: and in the same manner do ye also joy, and rejoice with me. But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly for your state. For they all seek their own, not the things of Jesus Christ. But ye know the proof of him, that, as a child [serveth] a father, [so] he served with me in furtherance of the gospel. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me: but I trust in the Lord that I myself also shall come shortly. But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need; since he longed after you all, and was sore troubled, because ye had heard that he was sick: for indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. Receive him therefore in the Lord with all joy; and hold such in honor: because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your service toward me." — Philippians 2:14-30 (ASV)

Previously, the Apostle exhorted them to do works leading to salvation; here he teaches them how. First, he teaches them the way to perform these works; second, he gives the reason (Philippians 2:15).

First, he points out two ways to act: without grumbling or questioning. Virtuous works are very difficult and offer a fertile field for grumbling: We must not grumble, as some of them did and were destroyed by the Destroyer (1 Corinthians 10:10). Furthermore, they should not hesitate in doing them: He who doubts is like a wave of the sea that is driven and tossed by the wind (James 1:6).

He gives reasons for this, first from the perspective of the believers, and then from the perspective of the Apostle. From their perspective, he gives three reasons. First, concerning the faithful themselves, he says they should act this way so that you may be blameless. As it is written, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). For while no one can exist without sin, one can exist without grumbling; therefore, he urges them to do this.

Second, concerning their relationship with God, they are to be innocent children of God. A son is like his Father, and God is innocent. Therefore, we are innocent sons of God when our intention is directed to a single object. As James says, A double-minded man is unstable in all his ways (James 1:8). And the Lord commands, Be as wise as serpents and innocent as doves (Matthew 10:16).

Third, concerning unbelievers, they are to be without blemish. This means they should behave well toward unbelievers and give no offense while living in the midst of a crooked and perverse generation—crooked in its evil works and perverse in its unbelief. This is achieved when unbelievers cannot slander them: Give the enemy no occasion to revile us (1 Timothy 5:14).

He explains this further when he says, among whom you shine as lights in the world. This is because no matter how the world changes, the lights of the world remain bright: You are the light of the world (Matthew 5:14). Believers are luminous, but not in their essence, because God alone is light in that way: The life was the light of man (John 1:4). The same is true of the saints, for of John the Baptist it was said, He was not the light (John 1:8).

Instead, they are light insofar as they possess some of that light which was the light of humanity—that is, the Word of God radiating upon us. Therefore, the Apostle says, holding fast the word of life, which is the word of Christ: Lord, to whom shall we go? You have the words of eternal life (John 6:69); Thy word is a lamp to my feet and a light to my path (Psalms 119:105).

Next, he gives a reason from his own perspective as an Apostle: so that I may be proud. He explains this reason, noting that the good conduct of believers contributes to the glory of their spiritual leaders. It is their glory when their people are well-behaved: A wise son makes a glad father (Proverbs 10:1); You are our glory and joy (1 Thessalonians 2:20). This glory will be revealed on the day of Christ, that is, when He will lead His faithful to Himself.

This contributes to his glory for two reasons, both related to the labor and suffering he endured in preaching. Therefore, he says it is so that I did not run in vain or labor in vain. He calls his preaching a "run" because of his swiftness in traveling from Jerusalem to Spain. He calls it "labor" because of the opposition and punishments he suffered. And this was not in vain, but produced much fruit: His grace toward me was not in vain (1 Corinthians 15:10).

He refers to his suffering when he says, even if I am to be poured as a libation upon the sacrificial offering of your faith. In converting others, he offers to God a sacrifice of those he converts. But sometimes tyrants mingle the blood of the offerers with their sacrifices, as in Luke 13:1. Thus, he says, "I offer God the sacrifice of your faith." And if it turns out that I myself am sacrificed—that is, killed—while offering this sacrifice of your conversion, I am glad: Count it all joy, my brethren, when you meet various trials (James 1:2). I rejoice with all of you that you have the faith, even though it came with danger to me, and you should rejoice in this as well. Therefore, he says, likewise you also should be glad and rejoice with me, for we are to Rejoice with those who rejoice (Romans 12:15).

Then, when he says, I hope in the Lord Jesus to send Timothy to you soon, he presents his own disciples as an example: first Timothy, and then Epaphroditus. Concerning Timothy, he does three things: first, he promises to send him; second, he commends him (Philippians 2:20); and third, he indicates when he will send him (Philippians 2:23).

He says, therefore, I hope in the Lord Jesus to send Timothy to you soon. Here it should be noted that the Apostle has such trust in God that he attributes even the smallest things to Him: Not that we are sufficient of ourselves to claim anything as coming from us; our sufficiency is from God (2 Corinthians 3:5). The meaning of the text is clear.

Then Paul praises Timothy, first, on account of his love for the Philippians, and second, because of his devotion to the Apostle. This makes him a good mediator, because he loves them and reveres Paul. He says he is sending Timothy because I have no one like him, that is, no one so interested in your progress, who will be genuinely anxious for your welfare. (Compare to Psalm 67:7: He makes men of one way to dwell in one house). He is genuinely anxious because his concern is for God alone: We are as men of sincerity, as commissioned by God, in the sight of God we speak in Christ (2 Corinthians 2:17).

The reason he says, "I have no one of the same mind," is because all look after their own interests, not those of Jesus Christ. In other words, they do not seek what pertains to the salvation of their neighbor and the glory of God, but what pertains to their own profit and glory.

But did Luke, Epaphroditus, and the others who were with the Apostle seek their own interests? I answer that in the Apostle's company there were many who did this and who deserted him: For Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me (2 Timothy 4:10–11). However, it is a common practice in Scripture to speak of a few as if speaking of all: From the least to the greatest of them, every one is greedy for unjust gains and from prophet to priest, every one deals falsely (Jeremiah 6:13). Therefore, this is a restricted use of the word "all."

And if you want to know how he has behaved toward me, I answer that you know Timothy’s worth, how as a son with a father he has served with me in the gospel. He is like a special son to me: I sent to you Timothy, my beloved and faithful child in the Lord (1 Corinthians 4:17). I hope, therefore, to send him, who is so concerned for you and so dear to me.

But why not send him immediately? Because the situation is different for Christ than for the other saints. In Christ was the fullness of grace, so He always had knowledge of all things; but this is not so for the other saints. The Apostle, therefore, foresaw some things about himself but was ignorant of others. Thus, he had received no revelation that he would be delivered from his imprisonment. This is why he says, just as soon as I see how it will go with me. If he were granted leave, he would come in person; consequently, he says, I trust in the Lord that shortly I myself shall come also. But he was not freed from his prison. As the psalmist says, Yea, thou dost light my lamp: the Lord my God lightens my darkness (Psalms 18:28). This shows that there is always some darkness remaining in the saints.

Then, when he says, I have thought it necessary, he presents another disciple as an example: Epaphroditus. First, he describes him, and second, he suggests how he should be received (Philippians 2:29). In describing him, he does three things: first, he praises him; second, he states the reason for sending him (Philippians 2:26); and third, he explains that reason (Philippians 2:27).

Paul says, therefore: I have thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, and your messenger and minister to my need. He calls him his brother on account of the Father (You are all brethren, Matthew 23:8); his fellow worker in the work of preaching (A brother helped is like a strong city, Proverbs 18:19); and his fellow soldier because they suffered tribulation together (Take your share of suffering as a good soldier of Christ Jesus, 2 Timothy 2:3). He calls him your messenger, meaning their teacher, for he was the bishop of the Philippians. He was sent by them to serve the Apostle, which is why Paul adds, and minister to my need, as he explains later: I am filled, having received from Epaphroditus the things you sent, a fragrant offering, a sacrifice, acceptable and pleasing to God (Philippians 4:18).

But why send him? To satisfy his longing for all of you (as in Romans 1:11, For I long to see you) and also to relieve his distress. He was saddened by the sorrow you felt when you heard that he was sick.

Paul explains the reason, saying: Indeed he was ill, near to death. This was the opinion of the physicians, though not the reality according to God’s providence; rather, it was for the glory of God: This illness is not unto death; it is for the glory of God (John 11:4). Thus, he continues, but God had mercy on him (as the psalmist prayed, Be gracious to me, O Lord, for I am languishing, Psalms 6:2). And Paul adds, and not only on him but on me also, because Paul had suffered the temporal and natural sadness of his friend's affliction, just as Christ is said to have suffered at times.

Finally, Paul concludes by indicating how Epaphroditus should be received and why. He should be received honorably in the Lord, whose minister he is: You received me as an angel of God, as Christ Jesus (Galatians 4:14); Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching (1 Timothy 5:17). This honor is due because he nearly died for the work of Christ—that is, for God and the salvation of the faithful (Greater love has no man than this, that a man lay down his life for his friends, John 15:13), risking his life (The good shepherd lays down his life for the sheep, John 10:11). He did this to complete your service to me, which you were unable to provide in person.