A. Timothy And Paul To Come Later (2:19-24)
IV. WHAT'S NEXT — REGARDING PAUL'S AND THEIR AFFAIRS (2:19-30)
Having informed the Philippians about "his affairs" (as "reflections on imprisonment," 1:12-26) and appealed to them regarding "their affairs" (that they live worthy of the gospel, 1:27-2:18), Paul now proceeds to "what's next." And "what's next" has to do with visits to Philippi1 (Timothy's [vv. 19-23]; his own [24]; and Epaphroditus's [25-30]), which from the point of view of his writing the letter are all future, but from that of their reading it are partly future (vv. 19-24) and partly completed (vv. 25-30).
After the exalted language of the Christ story in 2:6-11 and the striking metaphors in 2:14-18 by which this was applied to the Philippians' situation, it is easy to view this material as mundane — which in a sense it is — and to neglect it as of little import, which it is not. After all, this is the stuff of which real letters are made, even though we are not quite used to that in Paul! On the other hand, neither should we make too much of it, as some have done, and thus give it greater significance than Paul intends. What this section does for us is to put all kinds of things into perspective as to the reasons for the letter.
The material falls into two clear parts. First (vv. 19-24), he hopes to send Timothy as soon as the outcome of his imprisonment has been resolved.2 Expecting it to go in his favor, he is "persuaded in the Lord" that he himself will come to them "shortly." He expects to hear back from Timothy, however, before he comes (v. 19b). Meanwhile, second (vv. 25-30), out of kindness to them, he has sent the now-recovered Epaphroditus on ahead with this letter. Typically for Paul, both paragraphs also serve as "letters of commendation"3— for two brothers who scarcely need such.
All of this is rather straightforward.4 The only real surprise is that he should send Timothy at all, given Epaphroditus' return and that Paul hopes himself to come as soon as possible. Furthermore, why should he "commend" Epaphroditus to them, who is one of their own? And why this order of the two paragraphs, since they are chronologically in reverse? With the answers to these questions lie some keys to the occasion and purpose of our letter.
We take the chronological matter first, since that will put several things into perspective. To this point, the content of the letter has followed a discernible chronological scheme:5 Epaphroditus's arrival with their gift and news from Philippi, reflected in the thanksgiving and prayer, is the starting point, followed by Paul's reflections on his imprisonment ("my [present] affairs," 1:12-26) and his appeal regarding their present situation, to stand firm in the midst of suffering and be of one mind in doing so (1:27-2:18). In terms of chronology, therefore, the coming of Epaphroditus with this letter should come next; but in terms of the "logic" of the letter the proposed sending of Timothy and the assurance of his own visit come next, followed by the commendation of Epaphroditus.
The "logic" is to be found in the repetition in the first paragraph of the phrase "your affairs" (vv. 19 and 20) from 1:27, and "my affairs" (v. 23), recalling 1:12.6 In addition Paul also echoes the language—-and concern — of "one's own interests" from 2:4, whose opposite now is not "the interests of others," but "the interests of Jesus Christ" (v. 21) which in fact proves to be the theological undergirding of the former — one seeks "the interests of Jesus Christ" when one "looks out for the interests of others," instead of "one's own." Thus, vv. 19-24 logically follow 1:27-2:18 by taking up his concern about "their affairs," and tying that to Timothy's proposed visit. What drives Paul to write this letter is twofold: thanksgiving for the gift (which, of course, could have been sent orally with Epaphroditus) and the situation in Philippi. Although Paul's response to the latter does not suggest serious problems — yet — they are serious enough to warrant this "pre-arrival" letter.
Which in turn explains this double sending of Epaphroditus and Timothy, and in that chronological order, before he comes himself.7
First, he "must" send Epaphroditus now, because he owes that to them out of friendship — between him and them, and between them and Epaphroditus. But it also gives him opportunity to send this letter in advance. Second, Timothy will come a little later, because he also owes that to them out of friendship — his with them (to let them know the outcome, which he could not wait to find out before sending Epaphroditus), and theirs with him (so as to be strengthened and to work on the issues in 1:27-2:18 before he comes; see on v. 19). But the latter concern is also — especially — for the sake of the gospel in Philippi, which is what causes the Timothy material to come immediately after 1:27-2:18 and before the Epaphroditus material.
Paul's chief concern, and the ultimate reason for this letter, is the progress of the gospel in Philippi. This is what he reminds them of in the thanksgiving; this is what he wants them to know about his own situation, that it is advancing the gospel in Rome even in the face of opposition; and this is what he wants to learn about them ( 1:27), that they are walking "worthy of the gospel" in the face of opposition and suffering in Philippi (2:14-16). Timothy's reason for coming, therefore, besides encouragement (v. 20) and informing them about the outcome of "Paul's affairs" (v. 23), is to "cheer Paul" (v. 19) by reporting back about their situation (addressed in 1:27-2:18 and hopefully "cured" by this letter before Timothy arrives), and to do so before Paul himself comes (v. 24).
This, then, is why he will send Timothy soon, to see how they are doing, both in their suffering and in holding firm the gospel in the unity of the Spirit. In this regard, both paragraphs seem to be written so as to present these two brothers as further models: Timothy as one whom they know to live for the sake of Christ, and thus for the concerns of others; Epaphroditus, as one who in his suffering for Christ that brought him near death did not flag in doing the "work of Christ."8
It needs only to be pointed out once again how much the triangular concern that drives the whole letter (between him and them and Christ [and the gospel]) is at work here as well.
A. TIMOTHY AND PAUL TO COME LATER (2:19-24)
19/ hope in the Lord Jesus9 to send Timothy to you soon, that I also may be cheered when I receive news about you. 201 have no one else like him, who takes a genuine interest in your welfare. 21 For [all are looking] out for [their]10 own interests, not those of Jesus Christ.1122But 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. 23/ hope, therefore, to send him as soon as I see how things go with me. 24And I am confident in the Lord that I myself will come12 soon.
Given the place of this paragraph in the "logic" of the letter, it remains to show how it works out. Verse 19 sets out the basic datum and its reason — a proposed visit by Timothy, which turns out to be primarily for Paul's sake. He hopes to be "cheered" by (further) news about "your affairs," presumably whether his letter has had any effect. But this needs explanation, so vv. 20-22 offer a twofold justification for the sending of Timothy, which turns out to be only partly justification for doing soatall, and mostly justification for sending Timothy. Thus v. 20 indicates why only Timothy will do, to which Paul appends a surprising word of contrast (v. 21), explaining that all are not like Timothy. He then (v. 22) reminds them of their knowledge of Timothy, which focuses on his "proven worth" and his long-term service alongside Paul in the cause of the gospel.
These three sentences function like a "letter of commendation" — for
Timothy, of all things, who is not coming with this letter, but will be coming later.13 Although the paragraph, therefore, fits a well-known letter-writing convention, it also offers "justification" for Paul's sending him to find out about their affairs — after Epaphroditus has returned!14 But this explanation gets away from Paul a bit, so in vv. 23-24 he resumes the basic datum — the sending of Timothy — but with two additional pieces of information (filling out some earlier information): Timothy is to be sent as soon as Paul has some sense about "his own affairs"; and he himself will come as soon as possible. These pick up items from 1:19-20 and 24-26.
Thus ν v. 19 and 23-24 function as a kind of travel narrative. But it is not possible even here for the apostle to speak without expressing concern for the gospel. So along with the basic issue of his and their relationship, and his concern about them, the explanatory "commendation" of Timothy (vv. 20-22) has the gospel as its underlying current, becoming explicit at the end of v. 22. The content of vv. 20-22 suggests that, along with himself (in 1:12-26) and Christ (2:5-11), Timothy is also being set forth as something of a paradigm.
19 Having brought himself back into the picture at the end of the long exhortation, by reflecting on his and their respective suffering (vv. 17-18), Paul returns to where the narrative left off in 1:26.15 This opening sentence offers the basic datum ("I hope ... to send Timothy to you soon"), and his reason for it ("that I for my part may be cheered when I learn about 'your affairs' "16). Since the outcome of his trial is still future, he "hopes"17 to do this (repeated in v. 23), in contrast to the actual "I thought it necessary to send Epaphroditus" in v. 25. This hope is qualified as "in the Lord Jesus,"18 a qualifier which is used in similar ways, and with a whole variety of nuances, throughout the letter.19 As in 1:14, the emphasis is on the grounds for his "hope." From the time he was "found in Christ Jesus" (3:9), so that Christ thus became his whole life (1:21), everything Paul thinks, says, or does is based on his relationship with "the Lord Jesus."20 Thus, even though "hope" may be watered down at times (as in our idiom, "I hope so," when we have very little confidence about something), this qualifier, plus the change in v. 24 to "I am persuaded in the Lord" when referring to his own coming, suggests that "hope" moves much closer to certainty.21
The word "soon,"22 which ordinarily means "quickly," in the sense of "without delay," can hardly mean that here. In light of its usage in v. 24, it can only mean "as soon as possible"; even so this word is probably used to express the urgency Paul feels about the matters just addressed (in 1:27-2:18). Thus, it will be "without delay," once the present delay regarding the outcome of his incarceration is resolved.
The reason for sending Timothy is expressed in terms quite the reverse of his ordinary reason for sending one of his co-workers to a church. In most cases, it is for their sakes — to straighten something out, or to bring something started to completion.23 But here it is first of all for his own sake, that "I for my part24 might be cheered,"25 in the sense of being encouraged or refreshed by good news about them. The implied contrast in "I for my part" is probably what he expects will happen to them as they learn from this letter and from Epaphroditus about "his affairs." Likewise, what will "cheer" Paul will be to "learn about your affairs." In light of the same phrase in 1:27, this can scarcely mean "about you" personally and probably not "about your affairs in general," but "about your affairs" addressed in 1:27-2:18. This is verified by the contrast in v. 21, where concern over one's own interests is contrasted with "those of Jesus Christ." This, after all, is the concern that causes the letter to be written at all. It is this sending of Timothy and expectation of hearing back from him26 before he himself comes that makes the "soon" in Paul's case so problematic (see on v. 24).
20 With an explanatory "for," Paul proceeds to "commend" Timothy, even though he is not the bearer of the present letter. Significantly, the commendation does not speak first about their own long-term knowledge of him (see on 1:1), but about Paul's having no one like-minded. What he says about Timothy in this first instance sounds so much like his appeal to them in vv. 3-4, one must assume this to be intentional, and for their sakes.
First, then, "I have no one else of like soul27 (or mind)." Although the referent of "like-souled" is not immediately clear, most likely Paul means that Timothy is "like-minded to me," rather than no one else is like-minded to Timothy.28 Thus with a slight word play on "being cheered" (lit., "good souled"), Paul emphasizes that the primary reason for Timothy's coming is that he can count on him to carry Paul's own deep concerns at heart. Those concerns, repeating from v. 19, are for "your affairs." That is, when he arrives you can count on it, "he will genuinely29 show concern30 for your affairs," referring especially to how they are faring with regard to their standing firm in one Spirit in the face of opposition in Philippi ( 1:27-30). Paul thus begins with the reasons from his perspective why only Timothy will do; he will go on in v. 22 to the reason from their perspective. But before that he takes a broadside at some people, who are not of his or Timothy's mindset.
21 With another explanatory "for," Paul now contrasts Timothy's concern for the Philippians' welfare with the mindset of others, who "seek their own interests, not those of Christ Jesus." That they stand in direct contrast to Timothy, who will be concerned about "your affairs" when he comes, attests that "the interests of Christ Jesus" have to do with love for God being shown by love for neighbor. This is what the letter to this point has been all about, Paul's own "seeking the interests of Christ Jesus," as he appeals to the Philippians to work out — among themselves and in Philippi — the salvation that Christ has brought them.
But we are poorly prepared for this sentence. Verses 20 (Paul's reasons from his perspective for sending Timothy) and 22 (Paul's reasons from their perspective) make perfectly good sense. But why this interruption, and who are these people, especially since Paul's brush sweeps so widely: "All" are like this.
We begin with the "all,"31 which can only refer to people in Rome, not Philippi,32 and which should mean something like, "the whole lot of them." But "the whole lot of whom," since he probably does not intend to indict every believer in Rome? The form of the contrast, especially the words in v. 20, "I have no one like-minded," sounds as if he intended to contrast Timothy with other co-workers who might be available for such duty.33 But in fact Paul does not say that (nor is it necessarily implied, as many suggest).34 Moreover, the content of the sentence makes this understanding difficult to believe. Given what we know of Paul elsewhere and the high regard with which he holds those who travel with him, and that in 4:21 he sends greetings from "the brothers who are with me," it does not seem possible that he should here slander them with this kind of barrage. Furthermore, in light of the next verse, it seems altogether unlikely that he would even have considered sending anyone else.
The contrast, therefore, is not between Timothy and other co-workers who could make this trip, but between Timothy's character qualifications and some other people who came to mind as Paul was dictating. These people are condemned precisely because they lack the two essential qualities noted of Timothy in v. 20: like-mindedness with Paul, which expresses itself in genuine concern for others, and thus exemplifies the character of the gospel as that was presented in 2:3-4. This seems verified by the content of the contrast; where we might have expected a contrast at the human level, "they seek their own interests not those of others," what we get is a contrast concerning the gospel: their "concerns" are not "those of Jesus Christ." Probably, therefore, this aside looks in two directions at once. On the one hand, what prompts it are those people already mentioned in 1:15 and 17,35 who preach Christ, but "not purely/ sincerely," and who therefore are not truly doing so for Christ's sake. On the other hand, as v. 20 has already hinted, Timothy is being set forth as yet another model of one who "thinks like Christ" and is therefore being singled out in light of some in Philippi who are otherwise-minded (2:3-4).
That means, therefore, that the contrast is not with anyone else whom Paul might be able to send but will not because they are too self-serving, but between Timothy's positive qualities in v. 20 and some in Rome — not to mention Philippi — who are otherwise. That this contrast is intended in part for Philippi seems verified by Paul's language, which is the clue to much. Such people, he says, "seek their own interests";36 Paul has already appealed to the Philippians to do nothing out of self-interest, but rather in humility to regard the needs of others as having precedence to their own (2:3-4).
22 From his denunciation of the self-seeking, Paul returns to the commendation of Timothy,37 reminding the Philippians of their own knowledge of him: "His proven character38 you know." The word "proven character" has been coined from the verb, "to put to the test." In 2 Cor 8:2 it refers to the "test" that the Philippians themselves had gone through; but in Rom 5:5 it denotes the "character" that such testing has produced. The latter is probably in view here. Because of long associations with Timothy, they know his worth, that his character has been put to the test and thus "he has proved himself" (NIV).
But as with almost everything else in this letter, Paul's interest in Timothy's "proven character" is not with his "character" in general, but as that has been demonstrated in the way "he has served with me in the cause of the gospel." As they well know, that relationship is one of "a son39 with his father." But the emphasis in this case is not on their relationship as such, but on Timothy's being "likeminded" with his "father" in the gospel, alongside whom he has served for so many years. The reminder, therefore, is similar to that in 1 Cor 4:17, "like father, like son." You can count on his being among you as a son who looks and acts just like his father. Thus, "he has served40 with me in the cause of the gospel," which is very much like what he had earlier thanked God for with regard to them (in 1:5). As with the content of the two preceding verses, this too is expressed in terms that recall earlier moments in the letter, and therefore is very likely intended also to serve in a paradigmatic way.
23 With a resumptive "therefore,"41 Paul returns to the basic datum of v. 19, that he "hopes to send Timothy." But now, instead of "soon," he qualifies with a clause that indicates why Timothy is coming later, and has not accompanied Epaphroditus. Although the clause is awkwardly expressed in Greek,42 Paul's point is clear. As soon as he has any inkling43 as to the outcome of the trial, he will send Timothy to fill them in further on "my affairs."44 Thus Timothy's reason for coming is twofold: in the first instance for Paul's sake, to see how the letter has affected them; and second for their sakes, to be encouraged and brought up to speed about the outcome of his imprisonment.
24 Having indicated the second reason for Timothy's coming, to report on "my affairs," Paul concludes this brief look into the expected future by repeating what he told them in 1:24-26, this time even more emphatically: "I myself will come soon." Here is the certain evidence that the adverb "quickly" does not mean "right away," as it ordinarily does, but "quickly" in the sense of "at once after I see how things go with me."
In 1:24 this persuasion was expressed in terms of "necessity," implying "divine necessity" that had their "progress in the faith" as its ultimate concern. Now he expresses that persuasion in the strongest kind of language: "I am confident in the Lord," exactly as he has expressed it about those in Rome who have been emboldened toward greater evangelism as the result of Paul's imprisonment ( 1:14). It is hard to make it plainer, given the outcome is still in the future, that he fully expects to be released, and therefore that the talk about "death" in 1:21-23 was a yearning, not an anticipation of the near future.45 Which in turn also indicates that the metaphor in v. 17 above is unlikely to be a reflection on martyrdom, but a reference to his present suffering.
Although a passage like this carries much less theological grist than what has preceded, what emerges is of considerable moment. Paul's description of Timothy, especially as that stands in contrast to those in Rome who out of rivalry are trying to increase his affliction, lies at the heart of what Paul understands Christian life to be all about. Reflecting the kind of concern he has raised by way of appeal in 2:3-4 (see v. 21), he reminds the Philippians that Timothy's coming to them would reflect his genuine concern about them; Timothy simply is not one to seek his own interests ahead of those of Christ Jesus. As noted on that passage, it is hard to imagine a more certain antidote to any number of struggles that consistently plague the local church, not to mention larger bodies and denominations, than this one — that God's people all be as Timothy in terms of their putting the interests of others as the matter of first importance. Here again the way of "humility," taking the lower road by way of the cross, is on full display; and here alone, as the gospel impacts the people of God in this way at the core of our beings, can we expect truly to count for the gospel in a world that lives the opposite, not only as a matter of course, but for the most part as its primary value. One must "look out for number one," after all. Agreed, as long as one recognizes the cross to dictate that "number one" is one's neighbor and not oneself.
1. R. W. Funk, Language, 264-74 (cf. "Apostolic Parousia"; White, Body), uses the language "travelogue" and "apostolic parousia" for the various passages in Paul's letters similar to this one, suggesting that they have a common "form" and "normally" occur at the end of the "letter body." But as T. Y. Mullins has correctly pointed out ("Visit Talk"), the "formal" aspects do not hold together at all, in that only one feature isolated by Funk occurs in all the passages he analyzes; and "normal" is in the eye of the beholder,since such "visit talk" occurs in a variety of other places in Paul's letters as well (in Philippians at 1:25-26; cf. 1 Thess 2:17-3:6; 1 Cor 4:16-20; 2 Cor 8:16-24; 1 Tim 3:14-15). As White himself points out (Body, 144) regarding 1 Thessalonians, the placement is "due to the peculiar nature of the epistolary situation." In fact, this can be said in every case, including those that are deemed to be "formally" and therefore "normally" at the end of the letter body.
2. While it is true that Paul does not explicitly say this, such an understanding of v. 23 is quite in keeping with what he has said to this point (in 1:19-20, 24-26, 27; 1:12) and especially with the catch phrase τά περί έμέ (contra Hawthorne; see on v. 23).
3. It is remarkable that in the various "formal" analyses of the letter (see η. 1 above) scholars have discussed at some length the so-called travelogue or apostolic parousia "form," which is "formal" only in a loose sense, while the much greater ties of these paragraphs to the "letter of commendation," included in various letters to identify and commend the carrier of the letter, have been generally neglected. On this matter see C.-H. Kim, Form, 119-43. In Paul see esp. 1 Thess 3:2-3 ("commendation" for Timothy after the fact!)·, 1 Cor 16:15-18; 2 Cor 8:16-24 (which is the true "form" of this material, not "travelogue"; contra Funk); Rom 16:1-2; Col 4:7-9. As with the "visit talk" (see n. 1), these various passages have some elements in common, but lack "form" in any meaningful sense of that term. The common features that these two paragraphs have with various of these "commendations" will be pointed out along the way.
4. Or so one would think; but a survey of the literature indicates how easily assumptions and assertions intermingle without the slightest hesitation. These move in a variety of directions, and are often contradictory, based either on prior commitments to a point of view (e.g., Michael, who is so sure that Paul is staring death in the face — despite what is clearly said to the contrary in this letter — that he would excise the paragraph on Timothy altogether) or on the difficulties noted in the discussion as to the order and content of these paragraphs which commend to the Philippians two brothers whom they know well. See further nn. 7, 13, 14, 42, 45 on this paragraph and nn. 7, 8, 12, 19, 21, 28, 29, 38, 50 on vv. 25-30.
5. On this matter, see the Introduction, pp. 37-39.
6. Since this seems to be so clearly what is at work (see n. 17 on 1:12; n. 13 on 1:27; and the discussion on 1:27), one is surprised at how seldom these connections are noted in the literature (as far as I can determine, the clear linkage between 1:27 and 2:19 and 23-24 is not mentioned at all).
7. This, at least, seems to make eminently good sense both of the place and purpose of these paragraphs in the letter, contra a variety of other reconstructions: (a) that our Philippians is a collage of three letters to Philippi, one of which was concluded by these paragraphs (e.g., Beare, Collange; see the Introduction, pp. 21-23); (b) that they function as a digressio in a piece of deliberative rhetoric (Watson; see Introduction, pp. 14-16); (c) that they are "apologetic" in some form or another: for Epaphroditus's "hasty" return (e.g., Michael, Hawthorne; cf. White, Body, 145 n. 96: "Homesickness is no excuse for leaving his post" !); for Ephaphroditus's coming when they were expecting Timothy (Silva); for Epaphroditus, who belongs to one of the dissenting factions back home (Mayer). Some of these belong to the mixture of assumption and assertion noted above in n. 4.
8. Several recent interpreters (e.g., Culpepper, "Co-Workers" ; Hawthorne; Watson, "Rhetorical Analysis," 71-72; Bloomquist, Function, 128-29) see this as a more dominant motif in these paragraphs than the data seem to allow.
9. The "Lord Jesus" is the reading of the majority of MSS, both early and late. Some witnesses (C D* F G 630 1739 1881 pc), quite missing the echo of vv. 9-11, substitute the more common "Christ Jesus."
10. NIV, "everyone looks . . . his"; Gk. oi πάντες . . . τα έαυτών. Retaining Paul's plurals eliminates the need for the gender specific "his."
11. In keeping with their more usual order in this letter, the majority of MSS (B MajT pc) have transposed Paul's "Jesus Christ" (found in Ρ4 6 X A C D F G Ρ Ψ 33 81 326 1739 1881 it pc; Κ and Cyprian omit "Jesus") to "Christ Jesus." The "more difficult reading" should prevail as original, since scribes will have conformed to the more usual, and therefore more expected, order than vice versa.
12. Typically, a number of MSS (N* A C Ρ 326 629 1241s 2464 a f vg syP samss bo), some apparently independently of the others, added προς υμάς ("to you") to the έλεύσομαι at the end of Paul's sentence. Such an addition is easily explicable, since Paul's sentence has the feel of having been left hanging.
13. On the other hand, he has done the same thing for Timothy in 1 Thess 3:2-3, after Timothy had been to Thessalonica and had returned. Collange's assumption (116), therefore, that this commendation is evidence of Timothy's "weakness" ("somewhat spineless character") is altogether unwarranted.
14. Some recent interpreters have suggested that Paul instead is offering reasons "why it was necessary . . . for [Timothy] to stay with the apostle" (Silva, 156; cf. O'Brien, 320, "factors . . . that necessitated Timothy's presence with the apostle"). This takes up a suggestion by Michael (117), followed by Hendriksen (134-35), that the apostle will send him only reluctantly because he can "ill afford to part with [him]." But nothing in the text either explicitly or implicitly suggests that lying behind this paragraph is a justification for Paul's not sending Timothy now, nor does this suggestion capture Paul's explicit concerns.
15. The sentence is joined to what has preceded with a δέ, which many of the older commentators (Meyer, Vincent) considered to be contrastive to νv. 17-18 (so also O'Brien, among recent commentators). More likely it is a "transitional particle pure and simple" (BAGD), hence (correctly) left untranslated by the NIV. If translated, it means something like, "now," in the sense of moving the letter along to the next item.
16. Gk. ταπερίϋμών, again in v. 20; cf. 1:27. As in 1:27 (n. 13), the NIV has chosen to bypass the significant τά that precedes περί ύμών. Although it is arguably legitimate to translate this phrase in v. 20 as "your welfare," the result is that the reader misses altogether the relationship of these two sentences; and in the case of v. 20 it puts the emphasis more on Timothy's being there for their encouragement, than for the sake of the gospel — which seems to underline Paul's concern. "Your affairs" works fine in both sentences, and allows for the broader view that both their suffering and lack of harmony are in purview.
17. For this use of έλπίζω regarding expected travel plans, see 1 Cor 16:7; Rom 15:24; Phlm 22; 1 Tim 3:14.
18. On the textual question see n. 9 above. The expression "in the Lord Jesus" is just unusual enough to suggest that Paul is deliberately recalling vv. 9-11, where Jesus has been given the name above every name, the name of the Lord God himself.
19. See 1:13, 14, 26; 2:1, 24, 29; 3:1, 3, 14; 4:1, 4, 7, 10, 19, 21.
20. O'Brien (317) translates "if the Lord Jesus wills" ; but since Paul says that clearly when he so intends (1 Cor 4:19; 16:7; cf. 16:12), and since this prepositional phrase occurs with such regularity in this letter (see preceding n.), it seems difficult to justify that sense here.
21. Of the kind usually expressed with the noun (έλπίς), and referring to our certain eschatological future, as in l:20(q.v.); cf. 1 Thess 1:3; 4:13; 5:8; 2 Thess 2:16; 2 Cor 3:12; Gal 5:5; Rom 8:24; etc.
22. Gk. ταχέως, the adverb of ταχύς ("quick, swift, speedy"); for this use of the adverb in Paul see 1 Cor 4:19 and 2 Tim 4:9, where in each case it means "as quickly as possible," but does not suggest that it will happen immediately.
23. Cf. the sending of Timothy in 1 Thess 3:2-3 ("to establish and encourage you regarding your faith") and 1 Cor 4:17 ("to remind you of my ways in the Lord"), and of Titus in 2 Cor 8:16-24 — although it is clear that in the case of his sending Timothy to Thessalonica it was also to relieve his own anxiety about their welfare in Christ (as 3:5-8 make clear). On the basis of Col 4:8//Eph 6:22, Silva (155-56) suggests that "the purpose normally was that the church in question may be informed with regard to Paul's affairs and thus receive encouragement." As with the formal considerations noted above (n. 1), "normal" is in the eye of the beholder! Many earlier interpreters, despite what is actuallysaid, assume that the primary reason for Timothy's going is to "hearten" the Philippians in their time of need (e.g., Calvin, Lightfoot, Meyer); but see next note.
24. Gk. κάγώ, which in a sentence like this means "I also," or as suggested, "I for my part." As noted in the discussion, this word indicates that he fully expects them to be cheered about news from him; but to elevate that to an equal reason alongside what Paul explicitly says (as so many do) quite misses Paul's point. As Michael (113) pointed out, "the enheartening of his readers is so obviously a purpose of the mission that the Apostle is content to allude to it in this way." But his primary reason for sending Timothy — at least in terms of what he wanted the Philippians to hear — is the one stated here: "ίνα xάγώ εΰψυχώ (presuming that Timothy's report to Paul will indeed "cheer" the apostle, because the present letter will have accomplished its purposes).
25. Gk. εΰψυχώ, only here in the NT; cf. the usage in Josephus (Ant. 11.241): "he cheered Esther and encouraged her to hope for the best."
26. What cannot be determined, of course, is where or how he expected to hear back from Timothy. Most assume that Timothy will "come back to him with news from there" (Bruce, 91); on the basis of his reconstruction of the events in the Pastoral Epistles, Hendriksen (134, followed by Kent) suggests a pre-arranged rendezvous in Ephesus. In any case, here is a place where we have to take the language at face value and not read into it more than we can ever know.
27. Gk. ίσόψυχον, a NT hapax legomenon, as with εύψυχώ just above; cf. the similar hapax σύμψυχος in 2:2. It occurs in the LXX once (Ps 54:14[55:13] ), where the NIV renders, "one like myself." Various attempts have been made to give it a more precise nuance (e.g., Christou, "ΊΣΟΨΥΧΟΝ" [= confidant]; Jewett, Anthropological Terms, 349-50, following Fridrichsen, "Ισόψυχος" [= equal status in life, hence sharing equal existence with the Philippians in the new aeon]), but these have not met with much success.
28. Although many take the latter stance (e.g., Calvin, Lightfoot, Jones, Michael, Dibelius, Lohmeyer, Müller, Hendriksen, Gnilka, Martin, Kent), both the context and the lack of an expressed object indicates that the implied object is the subject of the sentence (cf. Meyer, Vincent, Bonnard, Houlden, Christou, Collange, Loh-Nida [cf. GNB], Bruce, Hawthorne, Silva, O'Brien, Melick). Cf. the similar discussion on 1:3 (n. 37). As Meyer (126) correctly notes, even though the language differs, in content this echoes the similar passage in 1 Cor 16:10.
29. Gk. γνησίως, yet another NT hapax legomenon; however, it is the adverb of γνήσιος which describes the "yokefellow" whom Paul addresses in 4:3 (cf. 2 Cor 8:8; 1 Tim 1:2; Tit 1:4). The word originally referred to a "legitimate" child, and thus in time came to mean "genuine." Collange (followed by Bruce, Hawthorne), on the basis of the father-son imagery in v. 22, argues for its original sense here. He "is a legitimate son, the sole authorised representative of the apostle" (117). While that works well for the adjective in 1 Tim 1:2 and Tit 1:4, one is especially hard pressed to show that the adverb ever carried that sense.
30. Gk. μεριμνήσει; cf. 1 Cor 12:25, where his concern for the "visible" parts to take note of the (essential but) less visible, is that "the parts might show concern for one another." The future in the present passage indicates that it is not "concern about their welfare in general," as the present tense in the NIV implies, but that when he gets there he can be expected to show this concern (cf. Meyer). Several recent commentators recognize that this is what Paul intends, but then assert that the present tense is justified so as not to mislead the modern reader (Silva, O'Brien). How so, one wonders? Paul's concern is to speak specifically to the situation in Philippi, which the future tense makes clear but the present does not.
31. Gk. οί πάντες, a combination which ordinarily would mean "all of them in contrast to a part" (cf. 1 Cor 9:22, "to all of them I became all things").
32. Contra Barth and Collange.
33. The position adopted by the vast majority of interpreters. But the difficulty with this view can be seen in the way they try to exonerate some of Paul's co-workers (arguing, e.g., as well may be the case, that Luke and Aristarchus are not currently with Paul).
34. Primarily on the basis of the verb "I have" and the object "no one." But this observation cuts both ways. Had Paul intended "no one else" in v. 20, he could easily have added an άλλον; to say "I have" does not imply "in my company," but "of all my companions I have no one like-minded in the same way he is" — an understanding that fits Holmberg's observation: "Timothy was undoubtedly the co-worker closest to Paul's heart" (Paul, 59).
35. Cf. Jewett ("Conflicting Movements," 365), "Paul severely indicts precisely the same persons."
36. Elsewhere Paul uses this identical language to describe those who are truly Christian ("love [meaning, the one who loves] does not seek its own interests" [1 Cor 13:5; cf. above on v. 4]; 1 Cor 10:24; 13:5), and in particular his own ministry as being "genuine" (1 Cor 10:33; 2 Cor 12:14).
37. The sentence begins with a δέ, probably in this case intending a contrast between Timothy's proven worth, which the Philippians know, and those in v. 21 who seek their own interests.
38. Gk. δοκιμήν, a strictly Pauline word in the NT (2 Cor 2:9; 8:2; 9:13; 13:3; Rom 5:4 [2x]); indeed, as M-M point out, the occurrence in 2 Cor 2:9 is the earliest known use of this word in the Greek world — although Paul probably did not coin it.
39. Gk. τέκνον, which emphasizes the relationship involved, as over against υιός, where the emphasis is more on the status of "sonship" itself. For this usage applied to the Philippians, see v. 15 above; for Paul's describing Timothy in this term of endearment, see 1 Cor 4:17; 1 Tim 1:2 (cf. Phlm 10 of Onesimus, and Tit 1:4 of Titus). As Caird (129)points out, the imagery assumes family life in the Greco-Roman world, where the son learns the family trade from his father by working alongside him.
40. Gk. έδούλευσεν (lit., "performed the duties of a slave"), which in this case almost certainly intentionally echoes the noun in 1:1 (referring to himself and Timothy) and 2:7 (Christ).
41. Gk. μεν οΰν, a combination which expresses continuation or resumption, rather than inference.
42. It begins, ώς αν, which in a context like this means "whenever." Thus he says, "whenever I find out about my affairs." To which he adds έξαυτής as the final word, which is a shortened form of έξ αύτής της ώρας (= from which time), thus "at once" or "soon thereafter." The whole, therefore, means what the NIV renders, "as soon as I see how things go with me." Hawthorne (followed by Silva) objects to this understanding, and prefers "as soon as I see about my own affairs," meaning "that Timothy is presently indispensable to him" and that "his stay with him for the moment is much more important than his anticipated mission to Philippi." Paul is thus alleged to want Timothy to take care of some personal matters for him before he makes the trip. But to arrive at this meaning, Hawthorne must "divide and conquer," by trying to show that, rather than their ordinary meaning, words and phrases can mean something else — and therefore do. But the immediate context, the larger context of the letter, the meaning of άφίδω (next n.), and esp. the meaning of τα περί έμέ (Hawthorne tries to make this mean something quite different from the τα κατ' έμέ of 1:12; but the interchangeability of these two expressions in Col 4:7-8 plays the lie to this) combine to indicate that the traditional understanding is the correct one. In any case, Hawthorne's view requires that this is a bit ironic, that there is a proper concern for one's own affairs after all. But that seems highly unlikely.
43. Gk. άφίδω, a compound which literally means "look away from toward"; hence in Heb 12:2 it means exactly that, "to look away from their present straggles to Jesus, the pioneer and perfecter of their faith." But it is used by the LXX translator in Jon 4:5 to describe how Jonah sat in his shelter, to "wait and see" what would happen to the city. This seems to be the sense here, that Paul can send Timothy only after a "wait and see" period, which he obviously does not expect to be long.
44. Yet one more time in this long narrative — from 1:12 — he uses this terminology (τα περί έμε), which now, in contrast to 1:12 (where he has τα χατ' έμέ), is expressed exactly as the phrase occurs regarding "their affairs" in vv. 19 and 20 (τα περί υμών; on the basic interchangeability of these expressions see n. 42).
45. Contra Michael and Caird, both of whom are so convinced (esp. on the basis of the metaphor in 2:17) that Paul is "staring death in the face," that they have considerable difficulty with this sentence (Michael would use it to argue that the paragraph does not belong to the original letter; and despite what Paul says, Caird suggests, "but he cannot have much confidence in his release, or he would not have needed to send Timothy" ) — further examples of prior assumptions causing one to read between the lines (see n. 4). Cf. Beare (97), who sees Paul's attitude toward death and liberty as changing "almost from moment to moment."