1 Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and servants:
*Minor differences ignored. Grouped by changes, with first version listed as example.
Paul and Timotheus, servants of Jesus Christ While Paul is accustomed, in the inscription of his epistles, to employ titles of distinction, with the view of procuring credit for himself and his ministry, there was no need of lengthened commendations in writing to the Philippians, who had known him by experience as a true Apostle of Christ, and still acknowledged him as such beyond all controversy. For they had persevered in the calling of God steadfastly, and in an even tenor. [1] Bishops He names the pastors separately, for the sake of honor. We may, however, infer from this, that the name of bishop is common to all the ministers of the Word, inasmuch as he assigns several bishops to one Church. The titles, therefore, of bishop and pastor, are synonymous. And this is one of the passages which Jerome quotes for proving this in his epistle to Evagrius, [2] and in his exposition of the Epistle to Titus. [3] Afterwards [4] there crept in the custom of applying the name of bishop exclusively to the person whom the presbyters in each church appointed over their company. [5] It originated, however, in a human custom, and rests on no Scripture authority. I acknowledge, indeed, that, as the minds and manners of men are, there cannot be order maintained among the ministers of the word, without one presiding over the others. I speak of particular bodies, [6] not of whole provinces, much less of the whole world. Now, although we must not contend for words, it were at the same time better for us in speaking to follow the Holy Spirit, the author of tongues, than to change for the worse forms of speech which are dictated to us by Him. For from the corrupted signification of the word this evil has resulted, that, as if all the presbyters [7] were not colleagues, called to the same office, one of them, under the pretext of a new appellation, usurped dominion over the others. Deacons. This term may be taken in two ways -- either as meaning administrators, and curators of the poor, or for elders, who were appointed for the regulation of morals. As, however, it is more generally made use of by Paul in the former sense, I understand it rather as meaning stewards, who superintended the distributing and receiving of alms. On the other points consult the preceding commentaries.
1 - "Sans se desbaucher;" -- "Without corrupting themselves."
2 - "Evagrius, a native of Antioch, and a presbyter apparently of the Church of Antioch. He traveled into the west of Europe, and was acquainted with Jerome, who describes him as a man acris ac ferventis ingenii, (of a keen and warm temper.)" -- Smith's Dictionary of Greek Biography and Mythology. -- Ed.
3 - The reader will find both of the passages referred to quoted at full length in the Institutes, vol. iii. pp. 75, 76. -- Ed.
4 - "Depuis les temps de l'Apostre;" -- "After the times of the Apostle."
5 - "Ordonnoyent conducteur de leur congregation;" -- "Appointed leader of their congregation."
6 - "De chacun corps d'Eglise en particulier;" -- "Of each body of the Church in particular."
7 - "Tous prestres et pasteurs;" -- "All priests and pastors."
Paul and Timotheus - Paul frequently unites some person with him in his epistles; see the notes at 1-Corinthians 1:1. It is clear from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul, and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him in his sufferings; compare the notes at 2-Timothy 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the Epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare; Acts 16. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterward.
The servants of Jesus Christ - see the notes at Romans 1:1.
To all the saints in Christ Jesus - The common appellation given to the church, denoting that it was holy; see the notes, Romans 1:7.
With the bishops - σὺν επισκόποις sun episkopois; see the notes, Acts 20:28. The word used here occurs in the New Testament only in the following places: Acts 20:28, translated "overseers;" and Philippians 1:1; 1-Timothy 3:2; Titus 1:7; 1-Peter 2:25, in each of which places it is rendered as "bishop." The word properly means an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel, because the word is used here in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church there except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. Thus, Jerome, one of the early fathers, says, respecting the word bishop: "A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common counsel of presbyters. But afterward, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like these who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostles spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 63.
And deacons - On the appointment of deacons, and their duty, see the notes at Acts 6:1. The word "deacons" does not occur before this place in the common version of the New Testament, though the Greek word rendered here as "deacon" frequently occurs. It is rendered "minister" and "ministers" in Matthew 20:26; Mark 10:43; Romans 13:4; Romans 15:8; 1-Corinthians 3:5; 2-Corinthians 3:6; 2-Corinthians 6:4; 2-Corinthians 11:15, 2-Corinthians 11:23; Galatians 2:17; Ephesians 3:7; Ephesians 6:21; Colossians 1:7, Colossians 1:23, Colossians 1:25; Colossians 4:7; 1-Timothy 4:6; "servant" and "servants," Matthew 22:13; Matthew 23:11; Mark 9:25; John 2:5, John 2:9; John 12:26; Romans 16:1; and "deacon" or "deacons," Philippians 1:1; 1-Timothy 3:8, 1-Timothy 3:12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence, it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi, and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark:
(1) That only two orders of ministers are mentioned. This is undeniable, whatever rank they may have held.
(2) there is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were in fact but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutations? Why does he refer to the two other "orders of clergy" without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate.
(3) the church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan."
(4) the church at Philippi was in the center of a large territory; was the capital of Macedonia, and was not likely to be placed in subjection to the diocesan of another region.
(5) it was surrounded by other churches, since we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea; Acts 17.
(6) there is more than one bishop mentioned as connected with the church in Philippi. But these could not have been bishops of the Episcopal or prelatical order, if Episcopalians choose to say that they were prelates, then it follows:
(a) that there was a plurality of such persons in the same diocese, the same city, and the same church - which is contrary to the fundamental idea of Episcopacy. It follows also,
(b) that there was entirely missing in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters - that is, an order of men of "superior" rank designated to exercise jurisdiction over "priests" who had no existence.
If there were such presbyters or "priests" there, why did not Paul name them? If their office was one that was contemplated in the church, and was then vacant, how did this happen? And if this were so, why is there no allusion to so remarkable a fact?
(7) it follows, therefore, that in this church there were only two orders of officers; and further that it is right and proper to apply the term "bishop" to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate.
(8) the same thing may be observed in regard to the distinction between "teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is, that such an office existed in some of the primitive churches, yet here is one church where no such officer is found, and this fact proves that such an officer is not essential to the Christian church.
Paul and Timotheus - That Timothy was at this time with the apostle in Rome we learn from Philippians 2:19, and also that he was very high in the apostle's estimation. He had also accompanied the apostle on his two voyages to Philippi, see Acts 16 and 20., and was therefore deservedly dear to the Church in that city. It was on these accounts that St. Paul joined his name to his own, not because he was in any part the author of this epistle, but he might have been the apostle's amanuensis, though the subscription to the epistle gives this office to Epaphroditus. Neither in this epistle, nor in those to the Thessalonians and to Philemon does St. Paul call himself an apostle; the reason of which appears to be, that in none of these places was his apostolical authority called in question.
Bishops and deacons - Επισκοποις· The overseers of the Church of God, and those who ministered to the poor, and preached occasionally. There has been a great deal of paper wasted on the inquiry, "Who is meant by bishops here, as no place could have more than one bishop?" To which it has been answered: "Philippi was a metropolitan see, and might have several bishops." This is the extravagance of trifling. I believe no such officer is meant as we now term bishop.
Paul (1) and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the (a) bishops and deacons:
(1) The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.
(a) By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.
Paul and Timotheus, the servants of Jesus Christ,.... The apostle sets his own name first, as being not only superior to Timothy in age, in office, and in character, but the sole writer of this epistle. The reasons of his joining Timothy with him are, because he was with him when he first preached at Philippi, and so was known unto the Philippians, and respected by them; and because he was about to send him to them again, whose commendations he enlarges on in the epistle itself; and to let them see, that there was a continued agreement between them in affection and doctrine. It shows indeed great humility in the apostle to join with him one so young, and so much inferior to him on all accounts; though it must be observed, that Timothy was not a partner with him in composing the epistle; he only joined in the salutation to this church, and approved of the letter to it, and might be the amanuensis of the apostle; but had no hand in the epistle itself, which was dictated by Paul under divine inspiration. He chooses a character which agreed to them both; he does not say apostles, for Timothy was no apostle, though he himself was, but "servants of Jesus Christ"; not of men; nor did they seek to please men by preaching the doctrines and commandments of men, and which are suited to the carnal reasonings, lusts, and pleasures of men; for then the character here assumed would not belong to them: but servants of Christ; and that not in such sense only as all mankind are, or in right ought to be, since all are his creatures, and therefore ought to serve him; nor merely as all the saints in common are, being bought with the price of Christ's blood, and being effectually called by his grace, and so made willing to serve him from a principle of love, without servile fear, and with a view to his glory; but as ministers of the word, and preachers of the Gospel; they were his servants in the Gospel, they served him under the ministerial character, and as such were the servants of the most high God, the King of kings, and Lord of lords; so that this title is far from being mean and despicable, it is high, honourable, and glorious,
To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons. The persons to whom this epistle is inscribed are here described by the place of their abode, Philippi, and by the various characters they bore in the church; which was at this time very numerous, consisting of many members, and of proper officers, and are both taken notice of here. The members are meant by "all the saints in Christ Jesus"; they were saints or holy persons, not by Moses and his law; not by ceremonial ablutions and sacrifices, which only sanctified to the purifying of the flesh, but could not take away sin, or cleanse from it; nor by themselves and their moral righteousness; for though thereby men, nay outwardly appear holy and righteous, yet they remain inwardly unholy and impure; nor by baptism, which has no regenerating nor sanctifying virtue in it; if persons are not saints before that, they are never by it; it leaves them as it finds them, and neither takes away original or actual sin: but these were saints in and by Christ; they were become holy in consequence of being in Christ; men are first in Christ, and then saints in him; they are chosen "in him" before the world began to be holy, and in time are made new men, new creatures, are created in him unto good works by virtue of their being in him; hence he sanctifies his church and people by his blood, they being so nearly related to him, and interested in him, and he in them; hence they being first of God in Christ, he is made sanctification to them; and hence internal holiness is wrought in them from Christ, by his Spirit; which being begun is carried on, and will be performed until the day of Christ; and which was the happy case of these Philippians, as the apostle was confident of. The officers of this church were "the bishops and deacons". The "bishops" were the pastors, elders, and overseers of the church, for a bishop and an elder is one and the same; see Acts 20:17; where the elders of the church at Ephesus are called "overseers" or "bishops"; for the same word is used there as here; and the Syriac version here renders the word by "elders": and they design no other than common and ordinary pastors; who have the name of elders from their age, gravity, and seniority; and that of bishops and overseers from the nature of their office, which is to feed, watch, inspect, and take the oversight of the flock, minister sound doctrine to them, and preserve them from error and heresies. It seems by this, and the instance of the church at Ephesus, that there were, and so may be, where there is necessity for it, more pastors or bishops than one in a church; unless it can be thought that there were more churches than one in each of these cities; or that the pastors of adjacent churches are here included; neither of which seem to be a clear case, but the contrary: but then these pastors or bishops were all upon an equal foot; one had not any authority or power over another, or more authority than another; they were not metropolitan or diocesan bishops, but pastors of a particular church; and were neither lords over one another, nor of God's heritage. The "deacons" were such as served tables, the Lord's table, the minister's table, and the poor's table; took care of the secular affairs of the church, received and disbursed moneys, kept the church's accounts, and provided everything necessary for its temporal good. The one sort of these officers were concerned with the souls and spiritual estate of the members of the church; the others with their bodies and temporal estate, by visiting the sick, relieving the poor, &c. and both these exhibit the true primitive plan of church offices and discipline; there being no other order of offices or officers, in a Christian church of divine institution, but pastors and deacons; whatever else is introduced is without warrant, and comes from the man of sin. These officers are mentioned by the apostle, not only to show his respect to them, but to observe to the members of this church, that they ought to esteem them highly for their works' sake; these being offices of great importance and usefulness to the church, which, by having such, was a truly organized church of Christ.
The highest honour of the most eminent ministers is, to be servants of Christ. And those who are not really saints on earth, never will be saints in heaven. Out of Christ, the best saints are sinners, and unable to stand before God. There is no peace without grace. Inward peace springs from a sense of Divine favour. And there is no grace and peace but from God our Father, the fountain and origin of all blessings. At Philippi the apostle was evil entreated, and saw little fruit of his labour; yet he remembers Philippi with joy. We must thank our God for the graces and comforts, gifts and usefulness of others, as we receive the benefit, and God receives the glory. The work of grace will never be perfected till the day of Jesus Christ, the day of his appearance. But we may always be confident God will perform his good work, in every soul wherein he has really begun it by regeneration; though we must not trust in outward appearances, nor in any thing but a new creation to holiness. People are dear to their ministers, when they receive benefit by their ministry. Fellow-sufferers in the cause of God should be dear one to another.
INSCRIPTION. THANKSGIVING AND PRAYERS FOR THE FLOURISHING SPIRITUAL STATE OF THE PHILIPPIANS. HIS OWN STATE AT ROME, AND THE RESULT OF HIS IMPRISONMENT IN SPREADING THE GOSPEL. EXHORTATION TO CHRISTIAN CONSISTENCY. (Philippians. 1:1-30)
Timotheus--mentioned as being well known to the Philippians (Acts 16:3, Acts 16:10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" (Philippians 1:3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.
servants of Jesus Christ--The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.
all--so Philippians 1:4, Philippians 1:7-8, Philippians 1:25; Philippians 2:17, Philippians 2:26. It implies comprehensive affection which desired not to forget any one among them "all."
bishops--synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus (Acts 20:17), and "overseers" (Acts 20:28), Greek, "bishops." And Titus 1:5, compare with Philippians 1:7. This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [PALEY, "HorÃ&brvbr; PaulinÃ&brvbr;]. "Presbyter," implied the rank; "bishop," the duties of the office [NEANDER]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers (Colossians 4:17; 1-Thessalonians 5:12; Hebrews 13:24; Revelation 1:4, Revelation 1:11). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.
Paul and Timotheus, the servants, etc. The beloved Timothy was attending and aiding Paul at Rome. The name of Timothy appears at the head of several Epistles. In this letter to be a beloved church, so devoted to him, Paul does not refer to his apostleship in his greeting, as in preceding Epistles, as one speaking with authority, but exhorts them as a fellow-servant of Christ.
To all the saints in Christ Jesus. Every one in Christ, i. e., every Christian was and is a saint.
With the bishops and deacons. We find two classes of officers in this church organized by an apostle. There was a plurality of each class. All commentators agree that "the bishops" and "the elders" of the primitive church are the same, only different names of the same office. Paul calls the "elders" of Ephesus "bishops." See Acts 20:17 (Revision). Also in Titus 1:5, Titus 1:7, he calls an "elder" a "bishop." For the duties of this office, see notes on 1-Timothy 3:2, and Titus 1:5. The word "Overseer," which is a literal translation of the Greek word suggests the nature of the office. The duties of the deacons are supposed to be explained by the work of the "Seven Deacons" ordained in the church at Jerusalem. See Acts, chapter 6. See notes on 1-Timothy 3:8.
Grace. The usual apostolic benediction, such as we have found in preceding Epistles, is conferred.
Servants - St. Paul, writing familiarly to the Philippians, does not style himself an apostle. And under the common title of servants, he tenderly and modestly joins with himself his son Timotheus, who had come to Philippi not long after St. Paul had received him, Acts 16:3, Acts 16:12. To all the saints - The apostolic epistles were sent more directly to the churches, than to the pastors of them. With the bishops and deacons - The former properly took care of the internal state, the latter, of the externals, of the church, 1-Timothy 3:2-8; although these were not wholly confined to the one, neither those to the other. The word bishops here includes all the presbyters at Philippi, as well as the ruling presbyters: the names bishop and presbyter, or elder, being promiscuously used in the first ages.
*More commentary available at chapter level.