Who was Epaphroditus in the Bible?

One who brought supplies from Philippi to Paul, who styles him "my brother and companion in labour and fellow soldier." When with Paul at Rome he became very ill, 'nigh unto death.' The deep affection between him and the Philippian saints is very evident by his sorrow that they should have heard of his sickness. He hazarded his life by his association with Paul a prisoner. Phil. 2:25; Phil. 4:18.

The Second Chapter of Philippians gives us, as we have seen, examples of devotedness. First, and alone, our Lord Jesus Christ Himself. Then Paul, the Philippian Saints, Timothy, and lastly Epaphroditus, on whom it is our privilege to meditate now. This is the only place in the Scriptures where he is mentioned. It has been suggested that Epaphras was the same man: but he came from Asia Minor, and Epaphroditus from Philippi in Macedonia. His name means, "Charming, Lovely," and he seems to have been a most charming and lovely Christian man. I do not recall any who had purchased to themselves so many good degrees as Epaphroditus. (1 Tim. 3:13).

He was sent to Rome by the assembly in Philippi with gifts for Paul, who was there in chains. It was by no means the first time this assembly had sent gifts to Paul: (Phil. 4:16), and it is lovely to see how joyfully and gladly he received their gifts: for it was not from every assembly he would accept such help. The Malay for "Thank You" is, "I receive your gift." Paul speaks of this fresh gift as an "odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." We are not entire strangers to the saints in Philippi, and we may think of the jailer, of Lydia (if still there), of the damsel from whom the evil spirit had been cast out, of Euodias and of Syntyche: each, no doubt, had their share in the preparation of the gifts, sent once again, we need not doubt, out of the abundance of their joy and their deep poverty. (2 Cor. 8:2). To the assembly in Corinth he could write: "Ye are rich, ye have reigned as kings," intimating wealth and luxury: but from them the Apostle would accept nothing. (1 Cor. 9:15; 2 Cor. 11:7-11). We rejoice to see that the day did come when Paul could accept the hospitality of "Gaius mine host." (Rom. 16:23; 1 Cor. 1:14). If Paul were with us today, I wonder if there would be gatherings from whom he could not accept gifts?

Epaphroditus had contracted a very serious illness: we have no hint as to the nature, or the cause, of this illness, except that it was for the sake of the work of Christ; and that this beloved soldier of Jesus Christ had voluntarily risked his life to supply Paul's needs. If it had not been for this illness it may be that we would never have heard of Epaphroditus, so we may thank God for it; and see in it one of the "all things" that work together for good to them that love God. We have seen that Paul hoped to send Timothy to Philippi and he expected that he himself might soon after follow: but with Epaphroditus it was different. Paul considered it necessary to send him speedily back to those dear saints with whom he was linked by such strong bonds of love: for they had heard he had been sick; and Epaphroditus was sore distressed about this: not distressed that he himself had been sick; but sore distressed that his loved brethren should have the pain and anxiety of knowing about his sickness. This, to me, seems one of the most beautiful examples of unselfishness. If we are sick we are rather glad to have our friends know, so that they may sympathize and pray for us: but with Epaphroditus it was just the opposite. And so, in order to relieve the sore distress of Epaphroditus, and the anxiety of the Philippian saints, Paul considered it necessary to send him home speedily. We may hardly pass by the word translated "sore distress." It has a sanctity attached to it, because the only other place in the Scriptures where it is used, is in our Lord's Agony in the Garden: Matt. 26:37; Mark 14:33: "and began to be … very heavy (sore distressed)."

When the Apostle Paul was suffering as a prisoner of the Lord at Rome, Epaphroditus came to him bringing a gift from the assembly at Philippi (Phil. 2:25–30). This good brother was truly the messenger of the assembly in Philippi, but he was far more than the mere channel of the saints’ bounty. He did not serve grudgingly or of necessity. There was nothing of the cold, still, official about Epaphroditus. He was full of the love of Christ. This service to Paul was thoroughly after his own heart. His whole soul was set upon serving the apostle and the saints for Christ’s sake. He was bent upon pleasing others for their good, and the example always before him was Christ who ‘pleased not himself’ (Rom. 15:3). The ‘mind’ in him was a reflection of the mind ‘which was also in Christ Jesus’ (Phil. 2:5).

From Troas they went to Miletus, and thus to Jerusalem, where Paul becomes a prisoner, and after more than two years in Judea, he takes that memorable journey to Rome, with the shipwreck on Malta. So now he is chained to a Roman soldier, (his right hand chained to the soldier's left), in his own hired house at Rome: and once again the dear saints at Philippi long to care for him: but it is not so easy for them, as for us, to send their gifts: and so they send their own messenger, Epaphroditus, across the seas to carry their bounty. And the Epistle to the Philippians is Paul's letter to say, "Thank You!"

So Timothy was the one he hoped to send to them before long, and indeed he hoped to be released and able to come himself. Still he wished for some speedier means of communication with them in acknowledgement of their gifts and so was dispatching back to them Epaphroditus, who had been their messenger to him, and who now became the bearer of the epistle we are considering.

We are now, verses 25-30, permitted to have a glimpse of the kind of man this Epaphroditus was, whom Paul calls, "My brother and fellow-workman and fellow-soldier" (N. Tr.). He too was like-minded, and we at once see that when just before the Apostle had said, "I have no man like-minded," he had meant, "I have no man amongst those who have been my immediate helpers and attendants in Rome." Epaphroditus was a Philippian and so not in view in the earlier remark.

The life of Christ was in Paul, and Christ was his pattern; he followed closely in the steps of his Lord in his sacrificial service. “Yea,” he said, “and if I be offered up on the sacrifice and service of your faith I joy and rejoice with you all.” But Paul was an Apostle and had seen the Lord, we say. Yes, but this same life and mind was in Timothy, for said Paul of him, “I have no man likeminded who will naturally care for your state, as a son with the father, he has served with me in the gospel.” Yes, we say again, but he was Paul’s constant companion and was so greatly attached to him that his whole life was influenced by him and took character from him. Yes, that was so, but the same life and mind was in Epaphroditus, and he was one of the Philippians, an ordinary man like ourselves, though Paul heaped honours upon him when he described him as “my brother, and companion in labour, and fellow soldier, but your messenger and he that ministered to my wants.” Six verses in our chapter are devoted to the perfect pattern, to the Lord’s humbling of Himself and His exaltation, and six verses are devoted to Epaphroditus and the way he answered to the pattern. And Epaphroditus was neither an Apostle not an apostle’s delegate, he was just a brother.

How lovely was this! How pleasing to the heart of Christ! Hearken to the glowing terms in which the dear old prisoner speaks of their precious ministry. “But I rejoiced in the Lord greatly, that now at the last your care of me has flourished again; wherein ye were also careful, but ye lacked opportunity … Notwithstanding, ye have well done that ye did communicate with my affliction. Now, ye Philippians, know also that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again to my necessity. Not because I desire a gift, but I desire fruit that may abound to your account. But I have all, and abound; I am full, having received of Epaphroditus the things from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God” (Phil. 4:10, 14-18).

Here we see the place which Epaphroditus filled in this blessed business. There lay the beloved apostle in his prison at Rome, and there lay the loving offering of the saints at Philippi. But how was it to be conveyed to him? These were not the days of banks checks and post-office money orders. No, nor of railway traveling. It was no easy matter to get from Philippi to Rome in those days. But Epaphroditus, that dear, unpretending, self-surrendering servant of Christ, presented himself to supply the missing link, to do the very thing that was needed and nothing more; to be the channel of communication between the assembly at Philippi and the apostle at Rome. Deep and real as was the apostle's need, precious and seasonable as was the Philippians' gift, yet an instrument was needed to bring them both together, and Epaphroditus offered himself for the work. There was a manifest need and he filled it. He did not aim at doing some great showy thing, something which would make him very prominent and cause his name to be blazed abroad as some wonderful person. Ah! no, Epaphroditus was not one of the pushing, self-confident, extensive class. He was a dear, self-hiding, lowly servant of Christ, one of that class of workmen to whom we are irresistibly attracted. Nothing is more charming than an unpretending, retiring man who is content just to fill the empty niche; to render the needed service, whatever it is; to do the work cut out for him by the Master's hand.

Verse 28. 'I sent him therefore the more carefully,' etc. By what slender links are often the weightiest consequences joined in the mysterious chain of God's all-wise dealings with His children! This inestimable Epistle would perhaps never have been written but for the sickness of Epaphroditus, and the kindly sympathies resulting. It was for us, who in later generations have pondered to our souls' profit and delight this inimitable writing, that both the stroke and the mercy came upon Epaphroditus; that God's Church might have kept before it to the end a living picture and example, both of what His grace is, and of what, when received with understanding into the hearts of men, it practically works. To part from Epaphroditus was no joy to Paul; but in thinking of the glad effect of his return to them he found a medicine for his grief.

Verse 29. 'Receive him therefore in the Lord,' etc. I infer from this, as it might seem, superfluous injunction, that Epaphroditus stood less highly in their general esteem at Philippi than was meet in the Apostle's eyes. There were there in God's assembly both bishops and deacons, as we know; but it is likely that Epaphroditus was a previously untried man, who came forward for the first time into public notice as a volunteer to bear the intended aid of the Philippian saints to Paul. Self-addicted, like the household of Stephanas,8 to the ministry of the saints, he finds a ready appreciation on the part of the Apostle, who would have his value better known by those who naturally were his own. To give him therefore his true place among them he adds to his words of natural congratulation the weight of an Apostolic exhortation — commending him first personally to their cordial esteem, and then calling their attention to the moral claim on their regard of all who thus gave themselves willingly for Christ's sake to the work and labour of love.

Verse 30. 'Because for the work of Christ he was nigh unto death,' etc. Communication in those days was not as now. A messenger on such an errand as that committed to Epaphroditus ran many risks which modern facilities of transit have removed. He started, it is likely, in weak health upon his perilous errand. But he regarded not his life, if only he might spend it in the direct service of his Lord. And to minister to His Apostle in his bonds was, he felt assured, to minister to Christ Himself. It is evident that there was something in the illness of Epaphroditus which connected it immediately with his Roman visit and his personal service to the Apostle. It was a sickness, that is, to which he would not have been equally exposed had he remained at home. And his act was theirs also, since in their name and stead he came, supplying thus, as their most willing deputy, their necessary lack of service to himself. As they would have therefore their own kindness taken, on Paul's part, so let them welcome joyfully their messenger who bore to them his thanks.

We gather that Epaphroditus was an eager, willing servant at the assembly in Philippi. He travelled from Macedonia to Rome to please them by fulfilling their wishes for Paul’s good. He supplied their lack of direct service to the apostle (v. 30), and on their behalf ministered to his wants (v. 25). This willing, graceful, Christlike act is described as ‘an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God’ (4:18).

In his self-denying zeal, Epaphroditus over-exerted himself while performing this service so that he fell sick in Rome and was nigh unto death. This gave rise to another exhibition of this man’s delicate sensibilities for during his sickness one of his deepest anxieties was that news of his illness had gone back to Philippi. He grieved to be, though unintentionally and unavoidably, the cause of sorrow to them. What tender consideration! What gracious concern lest others should be burdened on his account! What thorough unselfishness! Truly Epaphroditus was a man of rare spirit.

Paul recognised the exceptional devotion of this man and records it imperishably in this epistle for the emulation of saints of all time. The apostle describes him in terms which are most striking: ‘Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants’ (2:25). He was the apostle’s co-worker and co-fighter, but first of all and above all the rest, Paul calls him ‘my brother’. He was not merely a brother, as all ‘in Christ’ were, but he was a ‘brother indeed’ to the apostle. Hence in deep affection and appreciation, he speaks of Epaphroditus as ‘my brother’, as he also had spoken of Titus (2 Cor. 2:13). Evidently the apostle regarded him as a brother true to his name, who loved Paul and his fellow-saints, not ‘in word, neither in tongue; but in deed and in truth’ (1 John 3:18); as a ‘brother … born for adversity’ (Prov. 17:17).

But let us look a little at the five "good degrees" that Epaphroditus won: and notice that in 1 Tim 3:13 the promise of a good degree is to the deacon, and it was while doing the work of deacon, that they were awarded to this beloved servant of Christ. My brother. My fellow-workman. My fellow-soldier. Your missionary. Your ministrant. Probably also "True yoke-fellow," as we will see in Chapter 4:4."

"A brother is born for adversity." And it was surely in a day of adversity that Epaphroditus came and proved himself to be a true "brother" to Paul. "My brother" tells of the family, and of family love and affection. How sweet this must have been to Paul's heart: and so the first title he bestows on him is "My Brother!"

But Epaphroditus not only loved, but he laboured: so the next title is "My fellow-workman." And that meant a great deal, for to be a fellow-workman of Paul meant sharing "toil and hardship," "weariness and painfulness." (2 Cor. 11:27). It meant ceasing not "night and day," and that "with tears." And "these hands," worn and calloused, bore witness, also, to the toil of making tents. (Acts 20:31, 34). There were a number of others who bore this degree besides Epaphroditus; but the degree following, fellow-soldier, is shared by only one other: Archippus, the son (I suppose) of Philemon, master of the slave Onesimus, "and our beloved Apphia." Archippus means "Master of the Horse," and would suggest that he was a young cavalry officer: so it is easy to understand how Paul could address him as "our fellow-soldier," and Paul and Archippus both knew this meant a soldier of Jesus Christ. But with Epaphroditus it was different: one who bore the name "Charming, Lovely" might hardly be expected to be a soldier: but it only draws out our hearts the more in loving admiration as we see the courage with which he risked his life, — gambled with it, — to serve Paul. But not only must a soldier have courage, but also endurance: that first mark of a minister of Christ: (2 Cor. 6:4): "Endure hardness as a good soldier of Jesus Christ." There must also be self-denial: "No man that warreth entangleth himself with the affairs of this life." (2 Tim. 2:3-4). And he must be able and ready to "Fight the good fight of faith." (1 Tim. 6:12). These are but a few of the characteristics Epaphroditus must have borne. And then let us not forget that he must ever wear the whole armour of God. And all this he shared with the Apostle Paul.

And then there was another side: "But your missionary and ministrant for my need." I have followed Bishop Moule in thus translating. The Greek work is apostolon (our word apostle), and originally meant simply "a messenger, one sent on a mission." (Abbott-Smith), and is so used in John 13:16, and perhaps 2 Cor. 8:23. But Luke 6:13 gives to The Twelve a special significance that was extended to only a very few, and evidently not intended by Paul in this instance: and yet Epaphroditus was more than just a messenger. He was, verily, "one sent on a mission," and a very sacred mission: and it is hoped that the word missionary (from a Latin word to send) will convey something of this sacredness.