Philippians 1:1

“Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons”

“Paul and Timothy”: “Originally known as ‘Saul' (a Hebrew designation meaning asked for'), he came to be known as ‘Paul' (a Greek name meaning ‘little'). The name ‘Timothy' means ‘to honor God', perhaps an indication of the hope that burned in the hearts of his mother and grandmother (cf. 2 Timothy 1:5)”. [Note:. The Book of Philippians. Wayne Jackson p. 21] “With the exception of the letter to the Ephesians, the names of Paul and Timothy are mentioned together in all the so-called Imprisonment Letters which serves as an indication of the close association and intimate fellowship even at Rome.” [Note:. The New International Commentary on the New Testament. 'Philippians'. Jac. J. Muller. p. 31] Three other earlier letters also include Timothy's name (2 Corinthians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1). Paul is clearly the author of the letter, as is seen by the "I" references (Philippians 1:3), and Timothy is mentioned because the church at Philippi knew him well (Philippians 2:22 “you know of his proven worth”). Timothy had been with Paul when the church in Philippi was founded (Acts 16:1; Acts 16:10), and he had since probably visited them on more than one occasion (Acts 19:21; Acts 20:3). Paul was sending him to the Philippians once again (Philippians 2:19-23) “Timothy, though not co-author, was in full-agreement with the message of the letter. Moreover, he was deeply interested in the Philippians” (Hendriksen p. 44).

“Servants”:. slave. Unlike some of the other letters, Paul does not stress his apostolic authority (Ephesians 1:1; Galatians 1:1; 2 Corinthians 1:1). Evidently the Philippian church did not have. problem with Paul's status as. spokesman for God. “It is worthy of note here that Paul does not employ his title ‘apostle' characteristic of several of the salutations in his other letters. He needs no ‘badge of authority' with these dear beloved ones!” (Jackson p. 22). When Paul calls himself and Timothy "slaves" of Christ Jesus he is saying that Christ has purchased them (1 Corinthians 6:19). They no longer possess. "will" of their own (Galatians 2:20), and they are at the complete service of the Master and are prepared to obey all His commands (2 Corinthians 5:9). “On whom they are completely dependent and to whom they owned undivided allegiance” (Hendriksen p. 44). This “indicates their entire identification with Christ and His cause on earth, as well as their unconditional and dutiful service to Him as their Lord. This lowly and humble self-appellation, furthermore, is. renunciation of all self-importance and so the light is focused more intensely on Him Who alone is their Lord” (Muller pp. 33-34).

“Namely men who in all their work have no will of their own but only their Owner's will and Word. That is why the Philippians will gladly read what these two men say” (Lenski p. 700). Servant was. common title for the great heroes found in the Old Testament (Deuteronomy 9:27; 1 Kings 2:53; Numbers 2:24). “When Paul takes this title, he humbly places himself in the succession of the prophets and of the great ones of God. The Christian's slavery to Jesus Christ is no cringing subjection. As the Latin tag has it---to be His slave is to be. king” (Barclay p. 10). Barclay's last comment is well stated, because the Christian who places the will of Christ ahead of their own will, gains mastery over self, which is the sweetest liberation of all. Hence the "slave" of Jesus Christ, is in effect the "master" over his own physical and mental desires. Serving Christ with. whole heart liberates one from serving self (Titus 3:3).

“To all the saints”: To the entire congregation in this city. Paul knew that every Christian could understand the contents of this letter. “Saints”: Sacred, morally blameless and pure. Every Christian is. "saint", that is, set apart by the blood of Christ (Acts 20:28; Revelation 1:5; Revelation 5:9). “The process of ‘beautification' and ‘canonization' (as per Roman Catholic theology) are total strangers to the Bible” (Jackson p. 22). Even the most flagrant sinner can become. saint (1 Corinthians 6:9). When Christians are called "saints" it implies that we are set apart from the world (1 John 2:15) for. holy or sacred use. Our task now is to glorify God (1 Peter 2:9), to be engaged in good works (Ephesians 2:10; Titus 2:14) and to live like individuals who have been liberated from their sins (1 Peter 1:14; Romans 6:16). “A saint, then, is. person to whom the Lord has shown great favor and upon whom, accordingly, there rests. great responsibility. He who is. saint must remember that he has been called to be. saint” (Hendriksen p. 46). The purpose for becoming. Christian is to live. life dedicated to God's cause (1 Corinthians 15:58; Titus 2:14). “In Christ Jesus”: Paul will use this expression over 164 times in his letters."Holiness" (being. saint) is the result of being "in Christ Jesus", but faith and baptism stand between one and being "in Christ" (Galatians 3:26). Therefore baptism stands between one and being. saint, that is, forgiven of the sins that one has committed (Mark 16:16; Acts 2:38; Acts 22:16). Therefore, baptism is essential to salvation. This phrase excludes all who are not "in Christ Jesus". Anyone that refuses to come to Christ for salvation still has their sins and hence could not be referred to as. "saint". "Holy men" only can apply to those who are obedient to the will of God. Outside of Christ, it is impossible to be "holy" (Romans 8:1). Erdman makes. good comment concerning this phrase when he says, “He means to describe the closest union which can be conceived between the believer and his living Lord. For the true Christian, all plans and purposes, all activities, all hopes are in Christ Jesus” (p. 42).

“Bishops”: The Greek term here is episkopos. and the same word is translated “overseer”. "Bishops" (plural) where over this congregation and not "the Bishop". The New Testament always places. plurality of "bishops” or “overseers" over each congregation (Acts 14:23; Acts 20:28). In addition, such men only presided over the congregation of which they were actual members (1 Peter 5:1). The concept of one bishop over. plurality of congregations is foreign to the New Testament. The bishops are also called elders or pastors, compare with Acts 20:17; Acts 20:28; Titus 1:5; and 1 Peter 5:1. Contrary to the modern religious tradition of celibate bishops or women bishops, the word of God is clear, the bishop had to be. married man (Titus 1:5).

Some commentators argue that these church "offices" evolved, but that is contrary to the facts. Long before. Timothy or Titus were written (books which contain the specific qualifications for bishops and written around 63 A.D., we find bishops, overseers, elders, and pastors in Acts 11:27 (44 A.D.); Philippians 14:23 (44-50 A.D.); 1 Thessalonians 5:12 (52 A.D.); Acts 20:17 (57-58 A.D.). “The current denominational distinction between 'bishops', 'elders', and 'pastors' is. post-apostolic departure from the faith” (Jackson p. 22). “Paul and his colleagues encouraged the development of qualities of leadership in the churches that they planted” (Bruce p. 27). We should really listen to that last comment. The Apostles stressed the need for elders in each congregation (Acts 14:23; Titus 1:5), and they stressed the need for members to properly respect them (Hebrews 13:17; 1 Thessalonians 5:12). Erdman demonstrates how denominational commentators can be mixed up on the simplest of points, he says “From this one office with its different functions various offices have been developed. In some communions the ‘bishop' has been assigned oversight of. group of churches, while the ‘presbyter', or ‘priest', has been given the leadership of the individual congregation. In other communions the ‘bishop', or ‘pastor', or ‘minister', is given the functions of preaching and of conducting the public worship, and is designated as. clergyman, while the ‘elders' are regarded as laymen and, in cooperation with the ‘pastor', act as the spiritual rulers of the local church” (pp. 43-44).

“Deacons”: “The etymology of the word is uncertain; it may suggest ‘raising. dust by hastening'” (Jackson p. 22). See 1 Timothy 3:8. “Service or ministering to others, lies at the heart of the word” (Hawthorne p. 9). “When, about fifty years later, Polycarp wrote to the Philippian church, it was still administered by. plurality of leaders, to whom he refers as ‘elders' (To the Philippians 6:1; Philippians 11:1)” (Bruce p. 28).