Bible Commentaries
Philippians 2

Verses 1-4

Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Philippians 2:1-2

Paul's message here is really a continuation of 1:27-30. Although this church was a model in many ways, and one dear to Paul's heart, there still seemed to be a ripple of strife and division in it. We might ask, "Has there ever been a church anywhere and at any time, that such was not the case to some degree or another?" Even the Jerusalem church, just after Pentecost, had some hard feelings over the neglect of its Grecian widows. Christians are not perfect but they are on the perfect road.

It seems that in a good-natured way Paul is almost chiding the Philippians Of course they have encouragement in Christ and comfort in his love (cf. 2 Thessalonians 2:16; 2 Corinthians 1:3). Of course they have fellowship with the Spirit. Of course they are experiencing tenderness and compassion toward others. Paul says if all these things are true, then they need to be like-minded as well and they need to get along with each other. That would make for one really happy apostle.

Apparently the Philippians were facing a double threat. One might have come from without, in the form of false teachers (3:1-3). The other might have come from within, in the form of squabbling between members (4:1-3). Paul desired that they have real unity. Wiersbe notes that there is a difference between unity and uniformity. He says that real unity is a spiritual thing and comes from within and from the heart. Uniformity, on the other hand, comes as a result of pressure from without.^(F1)

In the early church it is said of them, "All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had" (Acts 4:32). Paul is challenging the Philippians to be "like-minded," and of "one spirit." The word used for the latter is the Greek sumpsuchoi, and it means being of one soul. The nineteenth century American theologian Albert Barnes says here, "Probably there is no single thing so much insisted on in the New Testament as the importance of harmony among Christians."^(F2) When there is unity in the body, God can do great things just as he did in the earliest church.

"Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves," (2:3). David Guzik, pastor and web commentator, says of this verse that it "is completely contradictory to the attitude of the world, because lowliness of mind is about the least attractive thing to the thinking of this world…The ancient Greeks considered lowliness of mind to be a fault, not a virtue."^(F3) Today, our world takes pride in selfish ambition and vain conceit. In this age of Darwinian Ethics it is accepted that one must gain success by stepping on the heads of the less successful. After all, if we came from pond slime as the Darwinists say, it is only natural for us to be "slimy" in our ways.

Humility is almost frowned upon in this present evil age. Sometimes it is even frowned upon in the church as parishioners try their best to advance in position, sometimes crushing or eliminating those weaker members they "use" in the process. This was not always the case. One of the greatest figures in the early church was Ambrose (c. 337-397). He was a scholar, as well as an office holder in the government and his reputation was superb. When the bishop of the district died, there was great discussion as to who would succeed him. In the confusion, a little child cried out, "Ambrose – bishop!" Immediately the crowd took up the cry. Rather than being swollen with pride, Ambrose was appalled. He fled that night in order to avoid assuming the high church office. It was only through the direct intervention of the Emperor that Ambrose finally agreed to become bishop.^(F4)

Paul continues, "not looking to your own interests but each of you to the interests of the others" (2:4). Texas Baptist professor, Bob Utley, says, "Beware of individualistic religion. Christianity is a family experience."^(F5) Stedman says we should ask ourselves, "How much time am I giving to someone else's interests, if possible, giving priority to other's needs rather than my own."^(F6)

We are to regard others as more important than ourselves. We should rejoice when they rejoice and weep when they weep. Does this mean that we must have an inferiority complex of some kind? No indeed, but we need to have an accurate appraisal of ourselves and not think of ourselves more highly than we ought (Romans 12:3). Peter says we should clothe ourselves with humility (1 Peter 5:5). The reason is that God resists proud people and gives grace to the humble (1 Peter 5:5-6).

The way of humility may seem the way of abject failure in our postmodern society. However, the truth is much different. Hendricksen says, "True Christianity is still the best answer to the question, 'How can I win friends and influence people?'"^(F7)

Verses 5-7

FOLLOWING THE PATTERN OF CHRIST

In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. Philippians 2:5-7

So we all need an attitude adjustment regarding self and its importance. The seventeenth century Anglican commentator, John Trapp says, "Self is a great stickler, but must be excluded where love shall be maintained."^(F8) Paul sets before the Philippians and before us a wonderful and glorious example of how self is to be humbled. It is the example of Christ Jesus.

Barclay says about this glorious section of scripture, "In many ways this is the greatest and most moving passage Paul ever wrote about Jesus…. this passage is one of the greatest reaches of theological thought in the New Testament."^(F9) Stedman says of it, "This passage on the glorification of our Lord Jesus is the Matthew Everest among the mountain peaks of revelation concerning the Person of Christ, the amazing story of how the eternal Son of God stepped out of eternity into time, and became a man as God intended man to be."^(F10) These scriptures make up a most astounding description of the Incarnation.

Many scholars have considered this section as the remnant of a great early church hymn. However, when we closely consider it, this does not seem to be the case. The section does not appear to be something inserted into the text but rather it is intricately woven together with it. It is missing one of the important characteristics of ancient hymns. They were all traditionally hymns of praise, but this is not. Also, Paul was perfectly capable of originating high-sounding prose and he did not need to take it from another source. Finally, no ancient Greek commentator of the church ever considered this passage as poetic.^(F11)

Let us closely examine these incredible scriptures. Paul says that Jesus was in the very nature of God, yet he did not try to grasp equality with God (v. 6). The important Greek word used here for the nature or form of God is morphē. It means the essential form which never changes. It points to the unchangeable divine being of our Lord.^(F12) The baby Jesus came to the earth as the Son of God, as God incarnate (John 1:1; 14:9; Colossians 1:15).

We note here that Jesus did not come in a grasping manner, trying to claim the glory and power of the Father. The Greek word here in verse 6 is harpagmos. This term can mean something robbed or snatched at. Barclay says, "It can mean that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for the sake of men."^(F13) Only at the end of his earthly life when all was finished and as he faced the cross, did Jesus pray, "And now, Father, glorify me in your presence with the glory I had with you before the world began" (John 17:5).

We remember that the first man Adam sinned because he tried to reach out and grasp equality with God by eating from the forbidden tree.^(F14) Thankfully, Jesus did not take such a path but rather chose the way of humility. While the first Adam brought death and destruction to earth, the Last Adam, Jesus, became a life-giving spirit (1 Corinthians 15:45).

Rather than grasping at the divine glory, Jesus emptied himself and became nothing, even taking the form of humankind and debasing himself to become a servant. The word used here is also morphē. Jesus did not just become like a servant, he really became one. Thus he completely fulfilled all the beautiful Servant Songs of Isaiah 42:1-9; 49:1-13; 50:4-11; and 52:13 – 53:12. Christ became a servant to the Jews (Romans 15:8) and to all of us. He became a pattern for his saints who are also called servants or slaves of God. It was this picture that Paul wanted the Philippians to really understand.

He was made in the likeness of humankind (Gk. homoiomati) and in fashion (Gk. schema) of humanity. The earlier form we mentioned (morphē) is the essential form and it never alters. Thus Jesus had an unchangeable divine nature. The word schema is different than morphē in that it changes with time and with circumstances.^(F15)

It is important that we try to understand the incarnation. Many errors have developed in the church because of inadequate understandings. The term "likeness" (homoiomati) has provoked endless debate.^{likeness (homoioma),which is most likely used because of Paul's belief (in common with the rest of the early church) that in becoming human Christ did not cease to be divine…The dissimilarity lies with his never ceasing to be 'equal with God;' while 'like' us in being fully identified with us, he was not 'human' only. He was God living out a truly human life, all of which is safeguarded by this expression." We might add here that Jesus could not share the sinful human nature with humanity.">(F16)} Some doubted that Jesus became a real human. These thought that Jesus had some sort of phantom humanity. This doctrine in church history is known as Docetism. It is taken from the Greek word dokein which means to "seem." According to this thought Christ did not have a real physical body and a real humanity. His suffering, crucifixion and resurrection were mere illusions and thus not real.^(F17)

Thus, over the centuries some have held on to the divine nature and lost the human nature of Jesus. Others have held to the human nature and lost the divine nature. We must see Jesus as truly divine and truly human if he is to be the Savior of humanity. As Hebrews 4:15 says, "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are – yet he did not sin."

What a story of self-humiliation for our sake. 2 Corinthians 8:9 says, "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich." "The incarnation of Christ Jesus represents the antithesis of this human drive to dominate."^(F18) "He not only gave up the right to enjoy his rights, he also assumed all the indignity, the injury, and hurt, all the rejection of an unbelieving world himself, without complaint. That's the key – without complaint."^(F19)

We can only exclaim in the words of that old hymn, "Hallelujah, what a Savior!"

Verses 8-11

THE GREAT HUMILITY OF CHRIST

And being found in appearance as a man, he humbled himself and became obedient to death – even death on a cross! Philippians 2:8

The Philippians, as Roman citizens and living in a Roman colony, must have been appalled at the thought of Jesus being crucified. No Roman citizen could suffer this punishment. Crucifixion was reserved for the lower classes and slaves. It was by far the lowest point one could stoop socially.^(F20) Even to the Jewish people, crucifixion was considered to be a curse (Deuteronomy 21:23; Galatians 3:13). We can be sure that in the early centuries of the church, Christians would not have been found wearing crosses around their necks. The cross was an unthinkable scandal.

Yet Jesus, the real man, lowered himself to suffer all the indignity and harrowing pain of crucifixion. The Creator of the Universe, the Lord of Life would consent willingly to die a shameful death on the cross. The cross proved something to men and to angels. It demonstrated to humankind just how much God loves us all and just how far the Creator would go to redeem his creation. It also showed the real depths of humanity's sin. It proved to angels that God is a holy, righteous, just and loving God.

We must understand that the sin problem was not just an earthly problem but a heavenly one as well. It involved the rebellion of God's angels. John Stott says, "It is through the new creation (the church) that he [God] reveals his wisdom to angels."^(F21) We might wonder what kinds of things the angels are learning from the church. Wuest suggests that they are pondering all the mysteries of redemption. He suggests that it is only in the church that angels are able to come to an adequate comprehension of God's great grace.^(F22) We certainly see in scripture that angels are interested in the church and are watching it (cf. 1 Corinthians 4:9; 11:10; 1 Timothy 5:21; 1 Peter 1:12).

So, Christ's humility brought about a great victory in the heavens and also in the earth. "Therefore God exalted him to the highest place and gave him the name that is above every name," (2:9). After his deep humility, Jesus was greatly exalted, even to the right hand of God in heaven. He was given a name above all other names. Paul does not tell us what that name is, so there have been a lot of guesses about it. It was obviously not "Jesus" or "Immanuel." Jesus was a common name in the first century and Immanuel or Emanuel has been a common name through recent history. Among the Jews there was the holy Tetragrammaton or the four letters YHWH. However, this name was so sacred that Jewish people refused to pronounce it. Today, its proper pronunciation is forgotten. In the centuries before Christ the Jews began to substitute Adonai (Lord) for the holy name. The Septuagint, the Greek Old Testament, consistently substitutes Lord (kyrios) for the divine name.^{kurios"">(F23)} We can be reasonably sure that this is the name Paul is speaking of.

Paul assures us "that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (2:10-11). We know when Christ triumphantly returns to earth on his white charger, he will have a new name only known to himself (Revelation 19:12). At his coming every knee will bow and every tongue will confess. Kretzmann says, "The name of Christ, formerly despised and spoken with hissing and contempt, is now the reason and occasion of a far different behavior."^(F24) In fact, we can hardly imagine the scene as an almost totally rebellious humanity has to finally acknowledge that Jesus is really God and Lord of everything. Humanity will have to suddenly acknowledge that all their plans of self-redemption are useless and that everything is lost, including their own souls.

Verses 12-13

WORKING OUT OUR SALVATION

Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose. Philippians 2:12-13

In this verse we catch again the closeness and warmness that the apostle had with the church at Philippi. They were friends and there was a good deal of trust between them. They were happy to obey Paul out of their pure love for him.

It is a bit shocking for us when Paul instructs the Philippians to work out their salvation. At first sight, this seems to go against the grain of Paul's gospel of grace preached and taught everywhere else. Fee helps to clarify it saying, "This is therefore not a text dealing with individual salvation but an ethical text dealing with the outworking of salvation in the believing community for the sake of the world …they are able to do so because God himself is 'at work'(Gk. energon)in and among them. This does not mean that God is 'doing it for them,' but that God supplies the working power."^(F25)

This passage has no connection with the idea of working for our salvation. Rather, it has the idea of working because we are saved. The great verse in Ephesians 2:8-10, makes this very plain saying, "For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do." Once again, we do not work to get saved but we work because we are saved. God planned our work long ago.

Barclay says of the Greek word for work (katergazesthai) that it always conveys the idea of bringing something to completion. It is if Paul were saying, "'Don't stop halfway; go on until the work of salvation is fully wrought out in you.' No Christian should be satisfied with anything less than the total benefits of the gospel."^(F26)

We are told to work out our salvation with fear and trembling. This sounds strange and even a little scary. However, in the Greek Septuagint (LXX) these words would covey the idea of awe and concern in relation to God's activity (Exodus 15:16; Isaiah 19:16; Psalm 2:11).^(F27)

The secret underlying this verse is that it is after all God who is at work in the Christian life. We could do no work without him. God's Holy Spirit lives in each Christian (John 14:16-17). In a real sense both the Father and the Son have also come to live with us (John 14:23). Any work that we do is at God's direction and with his power. As is commonly said, "God works it in, so that we can work it out."

Verses 14-18

SHINING AS STARS

Do everything without grumbling or arguing, so that you may become blameless and pure, "children of God without fault in a warped and crooked generation." Then you will shine among them like stars in the sky… Philippians 2:14-15

Here we run into a couple of sins that have besmirched the church's reputation many times over the centuries. These sins are complaining and arguing. Other translations describe these sins as murmuring and disputing or murmuring and arguing. The Greek word for complaining or murmuring is gongysmon. While it occurs rarely in the New Testament it is used frequently in the Greek Bible or Septuagint. It is particularly used as the Bible describes the desert wanderings of Israel. They often complained about Moses' leadership, about their food, their water, etc. (cf. Exodus 16:2-3; Numbers 14:1-4).^(F28) This Greek term is used in 1 Corinthians 10:10-11, as Paul compares the people's grumbling with that of Israel. Paul advises, "And do not grumble, as some of them did – and were killed by the destroying angel. These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come."

Grumbling got Israel sentenced of forty years of wandering in the wilderness. How God must have hated to hear it when he had provided abundant direction, protection, food, clothing for them in the desert. John Trapp, in his characteristic manner, describes these evils as he speaks of "wrath and rancor, or discontent, which makes men's lips like rusty hinges seldom to move without murmuring and complaining."^(F29)

God wants us to keep on the sunny side of life and to carefully watch our mouths. One foul word can start an evil avalanche. If we cannot say something positive, we had best say nothing at all. Spurgeon recounts this story, "When Calvin was told that Luther had spoken ill of him, he said, 'Let Luther call me devil if he please, I will never say of him but that he is a most dear and valiant servant of the Lord.'"^(F30)

Paul's great longing, his "magnificent obsession," was that the Philippians should "…become blameless and pure, 'children of God without fault in a warped and crooked generation.'" We no doubt remember that God gave a similar challenge to Father Abraham long ago, that he be blameless (Genesis 17:1). It was also said of Job (1:1,8; 2:3) that he was a blameless person. This subject is particularly appropriate for us today in the 21st century. It seems today that the floodgates of evil have opened up before us. We are flooded with complaints, cursing, greed, and filth of all kinds.

The internet alone is a compelling example of this depravity. We are told that by 2007 a quarter of all internet searches were related to pornography. The Nielson ratings of 2010 revealed that more than a quarter of all internet users in the US had visited a porn site. That is almost 60 million people.^{Atlantic, Jan/Feb 2011, pp. 97-99.">(F31)} It is imperative that Christians turn their heads and hearts away from this evil. Rather than become clouded over with evil, we Christians are to shine as stars in the heavens. The Greek word for pure in this verse is akeraios and it means unmixed or unadulterated.^(F32) How appropriate for our age.

Paul instructed the Philippians as well as us today to shine, "as you hold firmly to the word of life. And then I will be able to boast on the day of Christ that I did not run or labor in vain" (2:16). Light is such a wonderful thing, especially to those who are groping in the darkness. I remember on one occasion our duck hunting party allowed darkness to close in upon us. That cold winter evening we were miles from home, all wading around in deep water frantically searching for our boat. It seemed hopeless for us and it appeared that we were certain to spend the night in the deep, dark, cold backwaters. After wandering aimlessly around for several minutes I was surprised to stumble right on to our boat. I felt around in the darkness until I was able to connect the searchlight to the battery. Suddenly the whole dark woods lit up with magnificent light. That night we all made it safely and happily home.

This is the picture of the Christian. We are in a dark, cold, hopeless world but we have something wonderful. We have the light of Christ. The world needs it desperately so we must let our light shine. We must not hide it or only keep it for our own enjoyment.

Paul says something here that he refers to often in his writings. He was looking forward to the Day of the Lord. We dealt with this subject with some thoroughness in 1:6. It seems that we have almost lost the whole teaching of the Day of the Lord in postmodern Christianity. We need to understand that this was something critically important for Christians in Paul's day. To sum up briefly, the earliest Christians were feverishly working and looking forward to the Day of Christ (cf. 1 Corinthians 1:7-8; 5:5; 2 Corinthians 1:14; 2 Thessalonians 1:7). On that day the Lord would appear, giving them their great reward but at the same time he would judge the wicked. On that day they would be made like Christ. It was to be a wonderful day for the righteous.

Early Christians often looked at life as a race. In a real sense Paul was like the life coach advising and helping them. Today every few years we are treated to the Olympic Games. In those races we see that people have trained and practiced much of their lives for the one event. Often, the race is determined by as little as a few hundredths of a second. That is the difference between gold and no gold in the race. When we watch the Olympics we see how happy and proud the coaches are when their trainees win the gold. The Olympic games are a good picture of the Day of the Lord and Paul uses it often in his writings. Literally, we must endure to the end to be saved (cf. Matthew 24:13; James 5:11). We must finish the race. How happy Paul would be to see his trainees win the race of life.

"But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me" (2:17-18). It seemed that Paul vacillated from time to time, wondering whether or not he would actually die in his imprisonment. Here he seems to foresee himself being poured out like a libation. When he actually did come down to death, in 2 Timothy 4:6, he uses the same expression again. Shortly after that point Nero had him beheaded and his life blood was literally poured out. We know that at this point his death was not imminent.

The Bible speaks much about drink offerings (Numbers 15:1-10). The drink offering was a libation of wine offered with every burnt offering made in Israel. The drink offering was also very familiar to Gentiles in Paul's day. Before and after each meal a libation was made and a cup of wine was poured out to the gods.^(F33) The service spoken of in this verse is the Greek word leitourgia. This term speaks of an act of worship or of offering a sacrifice.^(F34) Paul saw his ministry in this light as we see in Romans 15:16. In this verse he sees himself, "to be a minister of Christ Jesus to the Gentiles. He gave me the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit." Paul was being offered up and so were the Philippians They could rejoice together.

Verses 19-24

TIMOTHY

I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I receive news about you. Philippians 2:19

As Paul often does, he begins to make some travel plans. His plan is to soon send Timothy to the Philippians Undoubtedly, he would wait on this plan until his own jail sentence could be determined (v. 24).^(F35)

We know quite a bit about Timothy from the book of Acts and the books of 1 & 2 Timothy. He was probably converted on Paul's First Missionary Journey and on the Second Missionary Journey he was ordained to be Paul's helper. His name means "honoring God," and he certainly did that with his young life. Timothy was half Jewish since his father was a Gentile. He was blessed to have a believing grandmother and mother. He was a young man who exercised good control of himself and therefore he had a glowing report from the people of the Lystra/Derbe area (Acts 16:2). Paul was eager to get a message back from the Philippian church and Timothy was the one person who could do the best job of this.

"I have no one else like him, who will show genuine concern for your welfare. For everyone looks out for their own interests, not those of Jesus Christ" (2:20-21). Barclay says of this young man, "Timothy's great value was that he was always willing to go anywhere; and in his hands a message was as safe as if Paul had delivered it himself."^(F36) Timothy was a faithful trouble-shooter. He loved and understood the churches, for he and Paul were of the same mind.

Paul seems to speak disparagingly of others around him as if they were only looking out for their own interests. The commentator Mounce says of this situation, "Paul's 'no one' here is not a sweeping condemnation of fellow laborers, but it means that of those available there was no one like Timothy?"^(F37)

"But you know that Timothy has proved himself, because as a son with his father he has served with me in the work of the gospel. I hope, therefore, to send him as soon as I see how things go with me. And I am confident in the Lord that I myself will come soon" (2:22-24). Timothy was certainly no stranger to the Philippians since they had seen him at least three times (Acts 16:13; 19:22 & 20:3). The word for "proved" used of Timothy is dokimen and this term was used of testing gold and silver to ascertain whether or not they were fit for coinage.^(F38)

We note once more that Paul himself is planning on a trip to Philippi sometime in the near future. As we have said, a number of scholars feel that Paul was released from his first imprisonment in Rome sometime around AD 63. He no doubt did make a trip to Philippi and probably on to Colossae as well as other places. His great desire was also to make a trip to Spain as he says in Romans 15:24 & 28.

Verses 25-30

EPAPHRODITUS

But I think it is necessary to send back to you Epaphroditus, my brother, co-worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs. Philippians 2:25

Paul has just talked about sending Timothy and now he is thinking about sending Epaphroditus back to Philippi. He had come to Rome with a gift for Paul and with the expectation of staying on and assisting Paul. Unfortunately he got sick in Rome. Paul calls him a fellow soldier and minister (leitourgon). As this section unfolds we will see Paul heaping praise upon this messenger. The Greek words leitourgon and apostolon (messenger) were titles of praise and honor. No doubt, the church was discouraged because he could not fulfill his ministry to Paul. For certain, Epaphroditus must have been discouraged about it.

"For he longs for all of you and is distressed because you heard he was ill" (2:26). Some scholars believe that Epaphroditus was getting homesick. Perhaps he was so homesick that he had already left when Paul wrote the letter.^(F39) We cannot know any of this for sure of course. A likely scenario is that Paul sent the letter with Epaphroditus.^(F40)

This little account brings up a question of great magnitude. No doubt many will ask, why didn't Paul just heal this young man? He had come to Rome specifically to serve the apostle. It is likely that he contacted the dreaded Roman fever. Kretzmann remarks about this illness saying that the fever was likely malaria which was prevalent in Rome. This was a disease borne by mosquitoes from nearby swamps. Malaria often ravaged the populace but it was especially dangerous for visitors who had no partial immunity to it.^(F41)

"Indeed he was ill, and almost died. But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow" (2:27). It should have been a simple thing for the Apostle Paul to pray and heal his young servant. How can we understand this? How do we understand that faithful Timothy always suffered from a stomach ailment and Paul apparently could not heal him (1 Timothy 5:23)? Then there was Trophimus, whom Paul had to leave sick at Miletus (2 Timothy 4:20). Actually, Paul himself had a severe ailment that would not go away, although he had asked the Lord three times to heal it (2 Corinthians 12:7-9).

We need to understand some basic things about biblical healing. Healing did not lie with the apostles but it came directly from God. Even those with special gifts of healing could not heal without the hand of God. Healing was often given for a sign to unbelievers. It was a sign confirming the word of God as we see in Mark 16:20. It was not something especially given for the personal needs of God's people or his workers.^(F42) Sometimes, God in his mercy chooses to heal miraculously. My wife and I have both experienced miraculous healings on more than one occasion.

When Jesus was on earth, he had a perfect record of healing all those who came to him (cf. Matthew 8:16; 12:15; Mark 6:55-56). But we must remember that Jesus was and is God. We are told in the Bible that gifts given to us (no doubt including gifts of healing) are all "in part" (1 Corinthians 13:9-10). They are "in full" only when the Perfect One is present.

It is unfortunate that the blessing of miraculous healing was stolen from the church in its early centuries. I grew up in a denomination that was strong on believing the Bible, yet we did not believe in miraculous healing. We mostly left healing to doctors and hospitals. Fortunately, with the advent of the modern great revivals and especially with the charismatic renewal, miraculous healing has been restored to many in the church.

However, when a truth is rediscovered, sometimes it is elevated until it is out of proportion to other truths. Miraculous healing became almost like a circus sideshow and there began to be many abuses of it. Also, much false theology concerning healing began to circulate. Some felt that if God heals all of our diseases (Psalm 103:3), then he must always heal. These folks took the awe and wonder right out of the miraculous and tried to make it commonplace. This resulted in a kind of legalism that left some people back in chains, bondage, arrogance and hypocrisy.

All of us need to be careful not to put God "in a box" so to speak over this matter. I remember many years ago how some of our dear friends got caught up in the doctrine that God's will was to heal everyone all the time. If God did not heal, it meant that the sick person or the ministers involved did not have enough faith. Then we heard that these friends were at the hospital and that their son was near death with a seemingly fatal disease. He had come to the hospital on a Flight for Life from an outlying city. Some of us hurried to the hospital to be with them in their desperate hour. As we were praying, our friends began to openly "cough up" and confess the erroneous doctrine responsible for their plight. When I saw and heard this I took heart. Although the doctors were giving little or no hope, I suddenly was filled with the assurance that the boy would get well. God gave me the courage to speak this out to everyone there. In a matter of hours their son dramatically improved and soon was able to leave the hospital with no permanent damage.

Healing is a miracle. We should not hesitate to believe and pray for people around us to be healed as the Bible instructs us. However, we must not get legalistic over the subject of healing. This only leads to pride, hypocrisy and to other difficulties. In the end it can greatly discourage the church.

Paul continues saying, Therefore I am all the more eager to send him, so that when you see him again you may be glad and I may have less anxiety" (2:28). This was a ticklish situation for Paul and no doubt he was greatly relieved to have Epaphroditus improving and on his way home. It would have been rather difficult to care for a desperately sick person when you yourself were in house arrest and even in chains.

"So then, welcome him in the Lord with great joy, and honor people like him, because he almost died for the work of Christ. He risked his life to make up for the help you yourselves could not give me" (2:29-30). As we have mentioned, it seems that Paul is going out of his way to honor this young man and to make sure the church honored him upon his return.

Paul says that Epaphroditus had come to Rome at the risk of his life. The Greek word used here is paraboleusamenos and it is the term for gambling. This young man had literally gambled his life in coming to see Paul.^(F43) Many times in the ancient world people greeted disease with terror and they expected to die. James Burton Coffman, author and teacher, tells of a plague that broke out in Carthage some generations later. When the plague began, the heathen threw out the bodies of their dead and fled the city in terror. Cyprian was bishop at that time, so he and the church gathered to bury the dead and nurse the sick.^(F44) In the ancient world sickness was no small thing and Epaphoditus had paid a dear price in his ministry to Paul.