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NASB (UPDATED) TEXT: Php_1:1-2
1Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons: 2Grace to you and peace from God our Father and the Lord Jesus Christ.
Php_1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.
1. a nickname describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.
2. Paul's personal spiritual evaluation, passages like 1Co_15:9; Eph_3:8; 1Ti_1:15, where he calls himself "the least of the saints" (probably because he persecuted the Church, Act_9:1-2). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. 2Co_11:5; 2Co_12:11; 2 Cor. 15:10).
3. parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.
▣ "Timothy" His name means "honored by God" or "honorer of God." He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Act_16:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark. He had a Jewish mother (cf. Act_16:1; 2Ti_1:5) and a Greek father (Act_16:1). Paul circumcised him in order to help with his work among Jews (cf. Act_16:3). He became Paul's faithful apostolic representative and troubleshooter (cf. Act_16:1 to Act_17:14; Act_18:5 to Act_19:22; Act_20:4; Rom_16:21; 1Co_4:17; 1Co_16:10; 2Co_1:1; 2Co_1:19; Php_1:1; Php_2:19; Gal_1:1; Phm_1:4; and two books, 1 Timothy and 2 Timothy. Paul sent him specifically to Philippi to help the church (cf. Act_19:22; Php_2:19-24).
▣ "bond servants" This refers to
1. an OT honorific title in relation to YHWH (cf. Moses, Exo_14:31; Joshua, Jdg_2:8; the prophets, Ezr_9:11; Jer_7:25; prophets, Dan_9:6; Amo_3:7; and David, Psa_78:70)
2. an emphasis on Jesus as Lord (kurios) and believers as His servants (doulos)
▣ "to all the saints" This is literally "holy ones" (hagioi), those set apart exclusively for God's service. This is not a reference to a sinless lifestyle, but the believers' forensic (legal) position in Christ. It is always plural except in Php_4:21, but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exo_13:5; Exo_19:5-6; Deu_7:6; 1Pe_2:9; and Rev_1:6).
Although the term "saints" relates to the believers' standing in Christ, it is not incidental that the root word is "holy" (hagios). Believers are called not only to salvation, but to a progressive sanctification. Believers are predestined to "holiness" (hagiasmos, cf. Eph_1:4), not just heaven; to service, not privilege. See Special Topic: Saints at Col_1:2.
▣ "in Christ Jesus" This is a locative (of sphere). This is Paul's favorite description for believers. It speaks of the necessary atmosphere or environment in which Christians live (cf. Act_17:28). Theologically it is parallel to John's "abide in Him" (cf. John 15).
This construction is often associated with an intimate fellowship with Christ. It refers to the believer's theological position, and the believer's subjective experience (cf. Rom_3:24; Rom_4:17; Rom_8:39; Rom_15:17; 1Co_1:2; Gal_2:17; Eph_1:4; Eph_1:7; Php_1:13; Php_2:1; Php_2:5; Php_4:7; Php_4:13). In some passages "in Christ" is almost synonymous with "in the church" (cf. Rom_12:5; 1Co_4:15; Gal_1:22; Gal_3:28; Eph_3:6; Col_1:2). To illustrate Paul's use of this term notice Eph_1:3-14 : (1) in Christ, Php_1:3; Php_1:10; Php_1:12; (2) in Him, Php_1:4; Php_1:7; Php_1:10; Php_1:13 [twice]; (3) in the Beloved, Php_1:6.
▣ "at Philippi" This was a Roman colony (see introduction).
NASB "overseers"
NKJV, NRSV "bishops"
TEV "church leaders"
NJB "presiding elders
The titles (1) "pastor," (2) "elder," (3) "bishop," or (4) "overseer" all refer to the same function in the local church (cf. Act_20:17; Act_20:28 and Tit_1:5; Tit_1:7). The term "overseers" (episkopoi) had a Greek city-state background, while "elders" (presbuteroi) had a Jewish background. It is also possible that "overseer" also had a Jewish background from the Dead Sea Scroll's use of mebaqqerim (1QS 6:11,20) . Also notice the plural (cf. Act_20:17; Eph_4:21). Philippi had one church with multiple leaders.
The tendency to make an administrative (polity) distinction between these terms caused some Greek manuscript variations in Php_1:1; MSS B3, Dc and K change "with (syn) bishops (episcopois)" into "fellow bishops" (synepiscopois).
NASB, NKJV,
NRSV, NJB "deacons"
TEV "helpers"
This is the Greek term for household servants (diakonoi). Its original etymology was "to raise dust by cleaning." It was a general term for ministry used of Jesus in Mar_10:43-45, for the Apostles in Act_1:17 and for all spiritual gifts in 1Co_12:5. This text supports two leadership functions in the local church, although older women (widows' roles) are also mentioned in 1Ti_3:11. These terms were originally functions but became titles and offices very quickly (cf. I Clement 42 and Ignatius' Letter to Tralles, Php_3:1 and Letter to Smyrna, 8:1). Ignatius of Antioch (early second century) began the Catholic tradition of using the term "Bishop" (overseer) as one who was superior to other local leaders.
The NT reflects all three forms of church polity:
1. the episcopal system (apostles)
2. the presbyterian system (elders)
3. the congregational model
All three can be seen in the Jerusalem Council of Acts 15. The form is not as crucial as the spirituality of the leaders (cf. 1Ti_3:1-13)! The gaining and maintaining of power tends to corrupt all it touches.
Php_1:2 "grace" This Greek word (charis) is similar to the regular Greek opening "greetings" (charein, cf. Jas_1:1). Paul made the traditional Greek epistolary opening uniquely Christian. The absence of any reference to Paul's apostleship is significant. Most of his letters start by asserting his apostolic authority (cf. Rom.; I and 2 Cor.; Gal.; Eph.; Col.; I and 2 Tim. and Titus). Paul had a wonderful relationship with this local church.
▣ "and peace" This may reflect the Hebrew term Shalom. Paul may have combined a Greek and Hebrew greeting as a way to recognize these two groups within the church.
Some assert that there is a theological significance to Paul's use of grace before peace. This is certainly true, but this is not a theological statement but an opening greeting. See Special Topic at Col_1:20.
▣ "from God our Father" Jesus taught believers to call YHWH by the intimate familial title, Father (cf. Mat_6:9). This totally changes the way one looks at Deity (cf. Hosea 11). The concept of "God" brings connotations of transcendence while "Father" adds a note of immanence, even family intimacy! See Special Topic at Col_1:2.
▣ "Lord Jesus Christ" This full designation emphasizes Jesus' deity (Lord, like YHWH), humanity (His human name), and title (Messiah, the anointed one). This full designation is linked grammatically to "God our Father" with only one preposition for both. This was one way that NT authors asserted Jesus' deity and equality. There is only one divine essence, but three personal manifestations. See full note at Col_1:1 and Eph_1:1-2.