Because for the work of Christ he came to the point of death: delivering his life, that he might fulfill that which on your part was wanting towards my service.

“To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others.”

“"Because for the work of Christ he came nigh unto death, hazarding his life, to supply that which was lacking in your service towards me." This man had been publicly sent by the city of the Philippians, who had come as minister to Paul, and perchance bringing him some contribution, for toward the end of the Epistle he shows that he also brought him money, when he says, "Having received of Epaphroditus the things that came from you." It is probable then, that on his arrival at the city of Rome, he found Paul in great and urgent peril, so that those who were accustomed to resort to him were unable safely to do so, but were themselves in peril by their very attendance; which is wont to happen chiefly in very great dangers, and the exceeding wrath of kings, (for when any one has offended the king, and is cast into prison, and is strictly guarded, then even his servants are debarred from access, which probably then befell Paul,) and that Epaphroditus, being of a noble nature, despised all danger, that he might go in unto him, and minister unto him, and do everything which need required. He therefore sets forth two facts, by which he gains for him their respect; the one, that he was in jeopardy well nigh unto death, he says, for my sake; the other, that in so suffering he was representing their city, so that the recompense for that his peril would be accounted to those who sent him, as if the city had sent him as their ambassador, so that a kind reception of him and approval of what he had done may rather be called a participation in the things that he had dared. And he said not, "for my sake," but obtains the more credit for his words, by saying, "because for the work of God," since he acted not for my sake, but for God's sake "he was nigh unto death." What then? though by the providence of God he died not, yet he himself regarded not his life, and gave himself up to any suffering that might befall him, so as not to remit his attendance on me. And if he gave himself up to death to attend on Paul, much more would he have endured this for the Gospel's sake. Or rather, this also had been for the Gospel's sake, even to have died for Paul. For we may bind about our brows the crown of martyrdom, not only by refusing to sacrifice, but such causes as these also make death martyrdom, and if I may say something startling, these latter do so far more than the former. For he who dares to face death for the lesser cause, will much more for the greater. Let us therefore, when we see the Saints in danger, regard not our life, for it is impossible without daring ever to perform any noble act, but need is that he who takes thought beforehand for his safety here, should fall from that which is to come. "To supply," he says, "your lack of service toward me." What is this? the city was not present, but by sending him, it fulfilled through him all service toward me. He therefore supplied your lack of service, so that for this reason too he deserves to enjoy much honor, since, what ye all should have done, this hath he performed on your behalf. Here he shows that there is also a foregoing service rendered by those in safety to those in danger, for so he speaks of the lack, and the lack of service. Seest thou the spirit of the Apostle? These words spring not from arrogance, but from his great care towards them; for he calls the matter a "service" and a "lack," that they may not be puffed up, but be moderate, nor think that they have rendered some great thing, but rather be humble-minded. For we owe the saints a debt, and are not doing them a favor. For as supplies are due by those who are in peace and not engaged in war to such as stand in the army and fight (for these stand on their behoof), thus too is it here. For if Paul had not taught, who would have cast him into prison? Wherefore we ought to minister to the Saints.”

“Above, the Apostle exhorted them to do works of salvation; here he teaches them the manner of doing them. And first he teaches the manner itself; second he assigns the reason for it, at "that you may be," etc. He teaches a twofold manner of doing them, namely without murmuring and without doubting. For works of virtue are most difficult, and in these murmuring has a place. 1 Cor. 10:10: "neither murmur, as some of them murmured, and perished by the destroyer." And lest you doubt whether they are to be done. James 1:6: "for he who hesitates is like a wave of the sea, which is moved by the wind, and carried about," etc. He then gives the reason for this, first on the part of them; second on the part of the Apostle, at "to my glory," etc. Concerning the first, a threefold reason is given. The first, in comparison to the faithful, when he says "that you may be without complaint." Luke 1:6: "walking in all the commandments and justifications of the Lord without complaint," etc. But no one can be without sin, though he can well be without complaint. Hence he admonishes to this. Second, in comparison to God, at "simple," etc. For a son is like the father; but God is simple; hence we should be simple as sons of God, which is, when the intention is toward one thing. James 1:8: "a man double in soul is inconstant in all his ways." Matt. 10:16: "be prudent as serpents, and simple as doves." Third, in comparison to unbelievers, at "without reproach," etc., that is, that they may conduct themselves well toward unbelievers, namely that they be without offense, "in the midst of a nation" that is "depraved," as to evil works, "and perverse," as to unbelief: and this is when they cannot be defamed by them. 1 Tim. 5:14: "give no occasion to the adversary for the sake of reviling." And the reason for this is given, at "among whom," etc. Because however the world may be varied, the lights of heaven remain bright. Matt. 5:14: "you are the light of the world," etc. Shining, not as to essence, for in that way only God is light. John 1:4: "and the life was the light of men," etc. But the saints are not so. John 1:8: "he was not the light," etc. But they are light, insofar as they have something of the light of him who was the light of men, namely of the Word of God shining upon us. And therefore he says "holding fast the word of life," namely the word of Christ. John 6:68: "Lord, to whom shall we go? You have the words of eternal life." Ps. 118:105: "your word is a lamp to my feet," etc. Then he gives the reason on the part of the Apostle, at "to my glory." Second, he makes the reason clear, that subjects ought to act well, also so that it may redound to the glory of their prelates. For it is their glory when subjects are well instructed. Prov. 10:1: "a wise son gladdens the father," etc. 1 Thess. 2:20: "for you are our glory," etc. And this "in the day of Christ," namely when he will bring the faithful with him. And this is for glory on account of two things, namely on account of labor in preaching and on account of the suffering of death which he sustained. And therefore he says "that I have not run in vain, nor labored in vain." By "course" he means preaching, on account of its swiftness, since it went from Jerusalem even to Spain. Likewise "labors," on account of the contradictions and punishments which he endured, and this not in vain, but rather to much fruit. 1 Cor. 15:10: "his grace in me has not been empty." Likewise on account of suffering, at "but if I am also sacrificed." For in converting some, he offers a sacrifice to God, as it were from those whom he converts. But sometimes those offering were killed by tyrants upon the sacrifice, as is found in Luke 13:1. And therefore he says: I offer to God a sacrifice from you. But if it should happen that I too am sacrificed upon this, that is, that on occasion of the sacrifice of your conversion I be killed, I rejoice on my own account. James 1:2: "count it all joy, my brothers, when you fall into various temptations," etc. And I congratulate you that you have faith even with danger to my person, for which also in this you should rejoice. And therefore he says "in the same way, rejoice and congratulate me." Rom. 12:15: "to rejoice with those who rejoice." Then when he says "but I hope," etc., he sets forth his disciples as an example. And first Timothy, second Epaphroditus, at "but necessary," etc. Concerning the first, first he sets forth the sending of Timothy; second he commends him, at "no one," etc.; third he indicates the time of the sending, at "him therefore," etc. He says therefore "I hope," etc. It should be noted that the Apostle had such confidence in God that he attributed even the smallest things to God. 2 Cor. 3:5: "not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." The letter is plain. Then he commends him, first from his charity toward them; second from his devotion to the Apostle, at "the proof," etc. And thus a good mediator acts, for he loves the one, and reveres the other. Likewise, first he sets down the commendation; second he explains it, at "for all seek the things which," etc. He says therefore "I send," etc., because "no one," etc., namely for your profit. Ps. 67:7: "who makes those of one manner to dwell in a house." "Who may be solicitous." Rom. 12:8: "he who is over others in solicitude." "With sincere affection," because it is only on account of God. 2 Cor. 1:17: "out of sincerity, as from God, before God, we speak in Christ." But the reason why "no one," etc., is because "all seek the things which," etc., that is, they do not seek the things which pertain to the salvation of neighbors and to the honor of God, but the things which pertain to gain and glory, and the things which are their own. But did not Luke and Epaphroditus and the others who were with the Apostle seek the things that were their own? I respond. It must be said that in the Apostle's company there were many who sought this, who also deserted him. 2 Tim. 4:10: "for Demas has forsaken me, loving this present world, and has gone to Thessalonica: Crescens to Galatia: Titus to Dalmatia: Luke alone is with me." But it is a custom that Scripture sometimes speaks of some as if of all. Jer. 6:13: "for from the least even to the greatest all are given to avarice, and from the prophet even to the priest all act deceitfully," etc. And so it is a fitting distribution. And if you wish to know how he conducts himself toward me, I respond, "the proof," etc., that is, as though he were a special son. 1 Cor. 4:17: "therefore I have sent to you Timothy, who is my dearest and faithful son in the Lord," etc. Him, therefore, so solicitous for you, so dear to me, I hope, etc. But why not at once? It should be known that it is otherwise with Christ than with the other saints. For in Christ is the fullness of graces, hence he always had knowledge of all things; not so the other saints. Hence the Apostle foresaw some things about the future concerning himself, and some things he did not know. And thus it had not been revealed to him whether he was to be freed from his chains. And therefore he says "soon," etc. Because if the opportunity is given, I will come in person. And therefore he says "I trust," etc. Yet nevertheless he was not freed from his chains. Ps. 17:29: "for you light my lamp, O Lord my God, enlighten my darkness." For there is always something dark in the saints. Then when he says "necessary," etc., he sets forth another of his disciples as an example, namely Epaphroditus. And first he describes him; second he shows how he should be received, at "receive," etc. Concerning the first he does two things: first he commends him; second he shows the cause of his sending, at "since indeed," etc.; third he explains it, at "for he was also sick," etc. He says therefore "necessary," etc. He calls him "brother," on account of faith. Matt. 23:8: "you are all brothers," etc. "Fellow-worker," namely in the labor of preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city." And "fellow-soldier," etc. Because they suffered tribulation together. 2 Tim. 2:3: "labor as a good soldier of Christ Jesus," etc. "Apostle," that is, teacher. This one was bishop of the Philippians, and was sent by them that he might serve the Apostle, and therefore he says "the minister of my need." Below, 4:18: "I am filled, having received from Epaphroditus, whom you sent, an odor of sweetness, an acceptable sacrifice, pleasing to God." But why? To satisfy the desire with which he desired to see you. Rom. 1:11: "for I desire you," etc. Likewise to relieve his own sorrow, because he was sorrowful over your sorrow, which you had conceived when you heard that he was sick. And he explains the cause, saying "for he was also sick even unto death," namely according to the judgment of the physicians, but not according to divine providence, but for the honor of God. John 11:4: "this sickness is not unto death, but for the glory of God." Therefore there follows, "but God had mercy on him." Ps. 6:3: "have mercy on me, O Lord, for I am weak," etc. "And not only," etc., because he had a temporal and natural sorrow over his afflictions, just as Christ also is read to have had at times. Consequently he concludes the sending, and the letter is clear, and he shows how he should be received, and second the reason for this. He is to be received honorably in the Lord, whose minister he is. Gal. 4:14: "you received me as an angel of God, as Christ Jesus." 1 Tim. 5:17: "the priests who preside well are to be held worthy of double honor: especially those who labor in word and doctrine," etc. And this "on account of," etc., that is, on account of God and the salvation of the faithful, "he approached even unto death." John 15:13: "no one has greater love, than that someone lay down his soul for his friends," etc. "Handing over." John 10:11: "the good shepherd lays down his soul for his sheep." And this "that he might fulfill," etc., what you personally were not able to do concerning service to me.”

“For the work of Christ - Preaching the Gospel, and ministering to the distressed. He was nigh unto death - Having labored far beyond his strength. Not regarding his life - Instead of παραβουλευσαμενος τῃ ψυχῃ, not regarding his life, παραβολευσαμενος, risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle's wants, appear to have brought him nigh to the gates of death. The humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed. 1. God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin! 2. As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin? - its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth. 3. There are many ungodly men in the world who deny the inspiration of God's Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, "If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired." Will these persons assert that St. Paul had not God's Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds!”

“Delivering up his life to persecutions, and to this danger that he was in by a sickness which was mortal, had not God restored him his health. He came with your charities, to supply that which was wanting on your part, or which I stood in need of; and I am persuaded you desired to do it sooner, if you had met with an opportunity. (Witham)”

“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 (Phi 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]. Next: Philippians Chapter 3”