Philippians 2:19Meaning & Commentary from the Church Fathers

Because Epaphroditus could report his circumstances before Timothy did. Therefore he goes on to say: “Yet I considered it necessary to send Epaphroditus to you” (Phil 2:25). I desire, he says, to know your circumstances. Probably Epaphroditus had stayed with Paul for a long time because of bodily illness. Therefore he says that he absolutely wishes to know their circumstances. See how he refers everything to Christ, even the sending of Timothy, saying: “I hope in the Lord Jesus.” That is, I am confident that God will help me in this, “that I too may be of good courage, when I know your state.” As I encouraged you, he says. By news about what you prayed concerning me, that the Gospel is advancing, that the enemies have been put to shame, and that they gave me joy by the very thing through which they thought to harm me, so also I wish to know your circumstances. “That I too may be of good courage, when I know your state.” Here he shows that they must rejoice over his bonds and follow him in this. Indeed, the bonds brought him great consolation. The words “that I too may be of good courage” mean “as you also are of good courage.” O, what necessary love he had for Macedonia! He expresses the same to the Thessalonians when he says, “But we, having been separated from you for a short time” (1 Thess 2:17). And here he says, “I hope to send Timothy to you,” so that I may know your circumstances. This is a sign of the greatest care. When he himself could not come, he sent his disciples, unable to endure even for a short time remaining ignorant of what was happening among them. For he did not learn everything from the Spirit. And so it had to be. If the disciples had been certain of this, they would have become shameless. But now, expecting to remain hidden, they were more readily corrected. By the words “that I too may be of good courage,” he made them more attentive to themselves and more diligent. If Timothy did not come, he would find someone else who would inform him. The Apostle himself once used this method, delaying his coming so that the Corinthians might amend themselves. Therefore he wrote: “To spare you I have not yet come to Corinth” (2 Cor 1:23). Love is revealed not only through giving news of one's own circumstances, but also through trying to learn about theirs. Such is the quality of a solicitous soul, a caring soul, always anxious for others.

This does not mean that, in the Church of Christ then, there was no one besides the Apostle Paul and Timothy who sincerely cared for the flock. Rather, when he sent Timothy, no sons of God were near him.

Only hirelings were with him, seeking their own and not the things of Jesus Christ. Yet the Apostle himself, sincerely caring for the flock, chose to send a son of God, that is, Timothy, and to remain among hirelings.

We too meet hirelings, and no one recognizes them except the Lord. He looks into the heart and recognizes them. Yet sometimes we also come to know them.

For the Lord did not say in vain, also concerning wolves, "You will know them by their fruits" (Mt 7:16). Temptations scandalize many, and then their thoughts reveal them. Yet many remain hidden.

Let there be superiors in the sheepfold, both sons and hirelings. Those deputies who are sons are shepherds. If they are shepherds, why is there only one Shepherd?

It is because all of them are members of the one Shepherd to whom the sheep belong. They are also members of the one Sheep, for "as a sheep He was led to the slaughter" (Is 53:7).

Now hear that hirelings also are needed. In the Church many seek earthly advantage, yet they preach Christ. Through them the voice of Christ is heard, and the sheep follow it.

They follow not the voice of the hireling, but the voice of the Shepherd sounding through the hireling. Hear of the hirelings whom the Lord Himself indicates.

"The scribes and Pharisees sit on Moses' seat; therefore do all that they tell you, but do not do what they do" (cf. Mt 23:2-3).

What else did He say but this: "Hear the voice of the Shepherd through hirelings"? For while sitting on Moses' seat they teach the law of God. Therefore God teaches through them.

But if they wish to teach what is their own, do not listen to them. Do not do what they teach from themselves.

Certainly such hirelings seek their own, and not the things of Jesus Christ (Phil 2:21). Nevertheless, no hireling dares say to the people of Christ, "Seek your own, and not the things of Jesus Christ" (Phil 2:21).

For the evil that he does he does not preach from the seat of Christ. He harms by doing evil, not by speaking what is good.

John Chrysostom sees a motive for the Philippians to be attentive to themselves and more diligent. He also sees tender love and the greatest care. This is also evident from the fact that the Apostle wants to send precisely Timothy, his most devoted, tested, and beloved disciple. By this he honors them and bears witness to extreme love (cf. 1 Cor 16:10–11). Concerning those who seek their own things, St. John Chrysostom notes: “their own rest and safety.” Bishop Theophan adds that “others who could have been sent were still immature in spiritual life. They had not yet ascended to perfect self-denial, so as to be ready to sacrifice everything for the work of the Gospel: rest, possessions, and life itself. What is pleasing to the Lord embraces a broad realm: the whole of life in all its manifestations. Those who were with the Apostle certainly did everything they could do in their place. But they did not have the strength to decide upon such obedience because of self-pity. The Apostle sets this forth in praise of Timothy and as a lesson for all of us. If we truly resolve to seek the things of Christ, then we must be ready for every labor and for everything burdensome.” The Apostle ascribes the fulfillment of Timothy's mission to the Lord, just as he also ascribes his own coming to Him. From this interpreters conclude that he knew his first bonds would end well and that he would soon receive freedom (St. Chrysostom, John of Damascus).

For the Apostles were most directly led by the Spirit of God, who placed what was needed straight into their hearts. This hope too had been placed there. The Apostle expresses it without wavering, for he knew how to distinguish his own conjectures from the indications of the Spirit. The purpose of the sending is this: “that I also may be of good courage, when I know your state.” To be of good courage means to be at peace concerning someone. Epaphroditus will tell you about me. But who will tell me about you? Epaphroditus did tell something, but he has been ill here for quite some time. Then, until he reaches you, and until you yourselves gather to give news of yourselves, much time will pass. I cannot remain so long without news of you. This lack of news will trouble me. Therefore I will send Timothy to you. He will bring you news of my imminent freedom, or already of my receiving it. From you he will bring me reliable information about your condition, so that I may be at peace concerning you. “O, what tender love he had for Macedonia! This is a sign of the greatest care. Since he could not come soon himself, he sends a disciple, unable to endure even for a short time remaining ignorant of what was happening among them” (St. Chrysostom). By saying, “that I may be of good courage, knowing your state,” the Apostle expresses confidence that St. Timothy will bring him consoling news. The Philippians knew that the Apostle rejoiced not so much in outward prosperity as in inner good order and progress in Christianity. Therefore from these words they had to take an incentive “to be more attentive to themselves and more diligent” (St. Chrysostom). Otherwise, news about them would bring not good courage, but extreme anxiety to the beloved Apostle. This is the wisdom of a teacher: to keep the attention and zeal of those being taught in constant tension.