When the Apostle says "all seek their own", he cannot mean that every believer in the

Philippian church was selfish, for he has already commended some for their practical

fellowship in the gospel (1: 5). He must be making a general statement concerning those

around him. The mission to Philippi called for wisdom, tact and patience and a genuine

concern for the state of believers there, and there was no one at hand so fitted for the task

as his beloved son Timothy. They knew his proven worth (22), for Timothy had been

with Paul when he first brought the gospel to them (Acts 16:). He had been tested and

found worthy. "Proof", dokime is related to the verb "approve" in 1: 10.

The relationship of Paul and Timothy was not the cold one of master and servant, but

the intimate one of parent and child.  In I Cor. 4: 17 R.V., Paul describes him as a

"beloved and faithful child in the Lord", and in this close way they had worked together

as the slaves of Jesus Christ. "Served" is edouleusen literally "to serve as a slave", not

that Timothy was Paul's slave, but they had together served as the Lord's slaves for the

extension of the gospel and the truth committed to the Apostle, and this should remind us

that the only position of honour in the church is one based on faithful service to the

Almighty One, Who took the form of a slave (2: 7) and was among His own as "He that

serveth" (Luke 22: 27).

Verse 23 shows how Paul's mind balances the prospects, on the one hand of

martyrdom or being released from prison. His hope is that there will be a favourable

verdict at his trial and that he will be able to visit the Philippians himself. Through it all

there is a confident trust in the Lord, for His peace was reigning in his heart freeing him

from anxiety. He leaves all to the Lord's will, for the phrase "in the Lord" is the

equivalent of "if the Lord wills". What is sure is that he will send Timothy as his

representative, and if possible, he will follow shortly afterwards.

Paul now turns to the immediate present and commends Epaphroditus to the church at

Philippi. The name has a pagan origin, being formed from the name of the Greek

goddess, Aphrodite. A shortened form was Epaphras, which at once makes us think of

the Epaphras of Col. 1: 7; 4: 12, although we cannot identify the two as the same person

for certain, for Epaphras was a common name. The Apostle speaks of him in glowing

terms, as a brother, a fellow-labourer and fellow-soldier, one who had worked hard and

closely with himself. He had come as a "messenger" (literally "apostle") from the

Philippian church bringing their gift to Paul in his prison. The Apostle now plans to send

him back, presumably as the bearer of the letter he was now writing. While Epaphroditus

waited for the completion of the letter, he ministered to Paul's needs (25).

Unhappily he had fallen ill. The news of his sickness had reached Philippi and the

friends there became concerned about him. A report of their anxiety had evidently

reached Epaphroditus, which greatly distressed him. He longed after them all [epipothon,

the word used for Paul's keen desire to see them all (1: 8). Not only this, but he

(Epaphroditus) was sore troubled (2: 26 R.V.)]. This word ademonon is used of the

Lord's agony in Gethsemane (Matt. 26: 37), a strong word indeed, expressive of

distress that follows a great shock. Note he was not upset because he was seriously ill,

but rather because the Philippians had come to know of it and this had brought anxiety