Sermon Tone Analysis

“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, for he has been longing for you all and has been distressed because you heard that he was ill.

Indeed he was ill, near to death.

But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow.

I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious.

So receive him in the Lord with all joy, and honour such men, for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.”[1]

Two years ago this past Saturday, four members of the RCMP were murdered near the community of Mayerthorpe, Alberta.

Assisting in the seizure of stolen auto parts as ordered by the courts, these men were shot from ambush.

The nation was shocked at the news of these murders.

It was a reminder of the danger attached to policing.

In May of 2006, two paramedics serving in the B.C. Ambulance Service were overcome by carbon dioxide at a mine in Kimberly, British Columbia.

They had been dispatched to attend a man reported to be down at the mine site.

The month that just passed saw the death of two firefighters in Winnipeg.

Attending a blaze in a city residence, these fire service veterans died in what is known as flashover as they were engaged in a search and rescue operation on the second floor of the home.

Though society appears to have grown increasingly cynical during the past three decades, most Canadians admire the qualities expressed by the selfless individual.

That person who serves others voluntarily and not through coercion is esteemed and respected.

In the text before us, a man named Epaphroditus is presented as worthy of honour by the Philippian Christians.

Then, the Apostle says all such people should be honoured because of their selfless service on behalf of others.

It is appropriate for churches to give recognition for those who give of themselves selflessly in service to others.

According to the Word of God, elders who labour in preaching and teaching are to be considered worthy of double honour [*1 Timothy 5:17*].

This is consistent with the instruction provided in *1 Thessalonians 5:12, 13*.

“Respect those who labour among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work.”

The Word also urges Christians to give recognition to those who refresh the spirit of the saints [*1 Corinthians 16:18*].

Christ our Lord has taught us to seek and to value the servant’s heart, and especially when such service is offered selflessly.

In the message prepared for this day, we are looking at the life of a man who is named in only one of the letters Paul wrote.

However, that man made a difference in the advance of the Gospel through his selfless attitude, his courage and his determination to make a difference.

Paul encourages the Church in Philippi to “honour such men.”

Certainly, that should be our goal as well.

*A Strange Name for a Great Man* — The name “Epaphroditus” sounds strange to our ears.

His is a Greek name.

It has been suggested that Epaphroditus had been converted out of paganism, partly because his parents named him after the goddess Aphrodite.

His name could be translated into English as “charming,” or perhaps “lovely.”

Since he is a man, it is more likely that his name connoted pleasantness.

Some scholars have speculated that he was one of the elders of the Church in Philippi.

If so, then he may have been converted under Paul’s ministry in Philippi, though the fact that Paul does not acknowledge that particular acquaintance would indicate to me that he became a Christian sometime after Paul’s ministry in Philippi.

When the Philippians heard that Paul was in prison, they were moved to action.

They sent Epaphroditus with a monetary gift for the Apostle’s use.

Not only did they intend Epaphroditus to be the bearer of their gift, they also appointed him to stay in Rome to serve as Paul’s personal servant and attendant.

So, the church not only collected a generous gift for Paul, but they commissioned Epaphroditus to remain with Paul as their emissary, ministering to his needs during his imprisonment.

For a moment, think of how dangerous this assignment would have been for this man.

To attach himself to a prisoner charged with a capital crime would mean that he would be seen as one equally suspect.

If Paul, restrained by the presence of four Roman soldiers at any time, was charged with such a serious crime as sedition and lèse majesté, then merely associating with the Apostle would expose Epaphroditus to the same suspicion.

Nevertheless, he willingly accepted the risk.

In truth, Epaphroditus risked his life to serve Paul.

According to the letter, while in Rome, or during his trip to Rome, Epaphroditus fell ill, perhaps with the notorious “Roman fever,” a particularly virulent form of malaria that sometimes swept the city like a scourge.

His illness brought him near to death.

Three times in our text, the Apostle stresses that this messenger of the Church in Philippi was sick, even “near to death” [verses 26, 27, 30].

Doctor Luke perhaps treated the sick man, and Paul undoubtedly prayed for him, perhaps even laying hands on him.

However, according to the Apostle, it was God’s direct intervention that delivered Epaphroditus.

This is the meaning of Paul’s words in verse 27: “He was ill, near to death.

But God had mercy on him.”

In some way, God directly intervened and restored Epaphroditus to health.

Perhaps we read that clause concerning God’s mercy much too nonchalantly.

We enjoy the benefit of modern medical science, with trained physicians and surgeons, skilled therapists and diagnostic tools that were unimaginable scant years past; and we often take for granted that we will be cured when we are ill.

However, Paul indicates that it was only through direct intervention by God that Epaphroditus survived.

I cannot say with certainty how the Philippians learned of their emissary’s illness.

Since Epaphroditus was carrying a large sum of money for Paul, it is natural to assume that other members of the congregation accompanied him on this journey.

If so, when he became ill, they, or at least some of those who accompanied him, may well have returned to Philippi, delivering the news of his sickness.

However the news was brought to the Philippian Church, the congregation was concerned.

Epaphroditus knew they had heard of his infirmity.

The result was that he was distressed that the knowledge of his illness worried his church.

His distress increased the stress arising from his physical condition.

Perhaps you think it strange that this good man worried about the impact of his illness on those at home, since some translations state that he was homesick.

Indeed, a surprising number of commentators make light of what they consider to be homesickness.

However, a letter written by a soldier in the second century clarifies the issue.

This letter was written by a soldier to his mother, who had somehow learned that he was sick.

The soldier’s words parallel the idea expressed by Paul in this letter.

“Do not grieve about me.

I was much grieved to hear that you had heard about me, for I was not seriously ill.”[2]

Because he was returning home, although the need to assist Paul in his imprisonment continued, Paul felt constrained to explain his own concern for Epaphroditus.

Paul knew that it was time that Epaphroditus went back home, and in all probability, the man who had been near death from his illness was the bearer of this letter.

Paul did make some comments that are revealing about this good man.

Paul speaks of Epaphroditus as “my brother and fellow worker and fellow soldier,” acknowledging that he is also the “messenger and minister” of the Philippians.

Let’s examine these comments more closely.

When Paul speaks of Epaphroditus as his “brother,” he uses the term that has become common for those who share the Faith.

However, it seems that he is indicating that Epaphroditus shares a close personal relationship that has grown out of having stood together in a common cause to advance the Gospel of Christ the Lord.

This is evident from the other terms that Paul uses.

When he speaks of Epaphroditus as his “fellow worker,” Paul uses a term that is not used of believers in general.

In *1 Corinthians 3:9*, Paul speaks of himself and Apollos as God’s “fellow workers.”

In *2 Corinthians 1:24*, he speaks of himself and Timothy as “fellow workers” [Greek, */sunergoí/*].

Likewise, in *2 Corinthians 8:23*, he speaks of Titus as his “fellow worker.”

In each of these instances, the people of whom Paul speaks (Apollos, Timothy and Titus, as well as Paul) are distinguished from the congregation.

This title is likewise conferred on Prisca and Acquilla [*Romans 16:3*], and on Urbanus [*Romans 16:9*].

The term, therefore, is used of those engaged in particular service before the Lord and in ministry for a congregation.

Paul also refers to Epaphroditus as a “fellow soldier.”

This word was originally a military term used to describe those who fight side-by-side.

Here, Paul uses it to speak of one who stood with him to face conflicts, perhaps even adversaries, much as he conveyed through his words in *Philippians 1:27, 28*.

“Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are s*/tanding firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents/*.

This is a clear sign to them of their destruction, but of your salvation, and that from God.”

One must appreciate the commentary Vernon McGee provides on this appellation.

He writes, Epaphroditus “is my fellowsoldier—he fights with me.

He doesn’t stick a knife in my back when I’m away.

He doesn’t side with my enemies.

He stands shoulder to shoulder with me for the faith.”[3]

There is trust because they have shared hardship contending for the Faith.

Each knows that the other can be depended upon in the fight.

Paul’s designation leads me to believe that Epaphroditus experienced persecution and trial together with Paul.

Possibly, he endured imprisonment because of his association with the Gospel and with Paul.

Certainly, the term indicates that together with Paul he had worked in missionary labours.

Epaphroditus shared not only in the work of the Gospel, but also in the sufferings that accompany the work of the ministry.

Paul also applies this term [*/sustratiótes/*] to Archippus of Colossae [*Philemon 2*], and sometimes speaks of his ministry as a military campaign [*2 Corinthians 10:4*].