the Week of Proper 20 / Ordinary 25
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New King James Version
Philippians 1:1
Bible Study Resources
Concordances:
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- CondensedDevotionals:
- EveryParallel Translations
Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons:
Paul and Timothy, slaves of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, with the overseers and deacons:
Hey, boys! It's me, Paul. I've got Timothy with me and he says to tell y'all hello as well.I'm reaching out to all of God's cowboys around Philippi who ride for Christ Jesus. This includes the church jigger and wagon bosses.
Paul and Timothy, servants of Jesus Christ, to all the saints in Christ Jesus at Philippi, with the Bishops and Deacons of the church:
Paul and Timotheus, bondmen of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with [the] overseers and ministers;
Paul and Timothy, slaves of Christ Jesus: To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons.
Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
Paul and Timotheus, the servants of Jesus Christ, to all the saints who are at Philippi, with the bishops and deacons,
Paul and Timothy, bondservants of Christ Jesus: To all God's people in Christ Jesus who are at Philippi, with the ministers of the Church and their assistants.
Paul and Timotheus the seruants of Iesus Christ, to all the Saints in Christ Iesus, which are at Philippi, with the Bishops and Deacons:
Paul, and Timothy, slaves of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the overseers and ministers:
Paul and Timotheus the seruauntes of Iesu Christ. Vnto all the sayntes in Iesu Christ, which are at Philippos, with the Bisshoppes and mynisters.
the servants of Jesus Christ, to all the christians that are at Philippi, to the bishops, and to the deacons. Grace and peace be with you from God our father,
Paul and Timothy, both of us committed servants of Christ Jesus, write this letter to all the followers of Jesus in Philippi, pastors and ministers included. We greet you with the grace and peace that comes from God our Father and our Master, Jesus Christ.
Paul and Timothy, bond-servants of Christ Jesus (the Messiah, the Anointed), To all the saints (God's people) in Christ Jesus who are at Philippi, including the overseers and deacons:
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, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philip'pi, with the bishops and deacons:
Paul and Timotheus the servauntes of Iesu Christ To all ye sainctes in Christ Iesu which are at Philippos with ye Bisshops and Deacons.
Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus that are at Philippi, with the overseers and servants:
Paul and Timothy, the servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons:
Paul and Timotheus, servants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with overseers and ministrants;
From Paul and Timothy, servants of Christ Jesus. To all of God's holy people in Christ Jesus who live in Philippi, including your overseers and deacons:
From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons.
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons:
From Paul and Timothy, servants of Christ Jesus. To all of God's people who belong to Christ Jesus at Philippi and to all of your church officials and officers.
From: Sha'ul and Timothy, slaves of the Messiah Yeshua To: All God's people united with the Messiah Yeshua and living in Philippi, along with the congregation leaders and shammashim:
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
Paul and Timotheus the seruants of Iesvs Christ, to all the Saintes in Christ Iesus which are at Philippi, with the Bishops, and Deacons:
PAUL and Ti-mo''the-us, servants of Jesus Christ, to all the saints in Jesus Christ who are at Philippi, together with the elders and deacons:
Sha'ul and Timothy, servants of Yeshua the Messiah; To all the holy ones in Messiah Yeshua who are at Philippi, with the overseers and shammashim:
FromFrom">[fn] Paul and Timothy, servantsslaves">[fn] of Christ Jesus, to all the holy onessaints">[fn] in Philippi who are united with Christ Jesus, with their overseersbishops">[fn] and deacons.ministers">[fn]1 Corinthians 1:2;">[xr]
PAULOS and Timotheus, servants of Jeshu the Meshiha, to all the saints who are in Jeshu Meshiha at Philipos, with the presbyters and deacons.
PAUL and Timothy, servants of Jesus the Messiah, to all the saints that are in Jesus the Messiah at Philippi, with the elders and deacons.
This letter is from Paul and Timothy, slaves of Christ Jesus. I am writing to all of God's holy people in Philippi who belong to Christ Jesus, including the church leaders and deacons.
This letter is from Paul and Timothy. We are servants owned by Jesus Christ. This letter is to all who belong to Christ Jesus who are living in the city of Philippi and to the church leaders and their helpers also.
Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons:
Paul and Timothy, servants of Jesus Christ, - unto all the saints in Christ Jesus who are in Philippi, with overseers and ministers: -
Paul and Timothy, the servants of Jesus Christ: to all the saints in Christ Jesus who are at Philippi, with the bishops and deacons.
Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:
Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, together with the overseers and deacons.
Paul & Timotheus the seruauntes of Iesus Christ: To all the saintes in Christ Iesus, whiche are at Philippos, with the bisshops & deacons:
Greetings from Paul and Timothy, servants of Jesus Christ. To all of you in Philippi who are God's holy people in Christ Jesus, including your elders and special servants.
Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons:
From Paul and Timothy, servants of Christ Jesus— To all God's people in Philippi who are in union with Christ Jesus, including the church leaders and helpers:
Poul and Tymothe, seruauntis of Jhesu Crist, to alle the hooli men in Crist Jhesu, that ben at Filippis, with bischopis and dekenes,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Paul: Romans 1:1, 1 Corinthians 1:1
Timotheus: Acts 16:1-3, 1 Corinthians 16:10, 2 Corinthians 1:1, Colossians 1:1, 1 Thessalonians 1:1, 2 Thessalonians 1:1, 1 Timothy 1:2, Hebrews 13:23
the servants: Mark 13:34, John 12:26, Titus 1:1, James 1:1, 2 Peter 1:1, Jude 1:1, Revelation 1:1, Revelation 19:10, Revelation 22:9
the saints: Romans 1:7, 1 Corinthians 1:2, 2 Corinthians 1:1, Ephesians 1:1, Ephesians 1:15, 2 Thessalonians 1:10
Philippi: Acts 16:12-15, 1 Thessalonians 2:2
the bishops: Acts 1:20, 1 Timothy 3:1, 1 Timothy 3:2, Titus 1:7, 1 Peter 2:25, Revelation 1:20, Revelation 2:1, Revelation 2:8, Revelation 2:12
and deacons: Acts 6:1-7, 1 Timothy 3:8, 1 Timothy 3:10, 1 Timothy 3:12, 1 Timothy 3:13
Reciprocal: Acts 9:32 - the saints Acts 20:6 - Philippi Acts 20:28 - overseers Romans 16:21 - Timotheus Galatians 1:22 - in Philippians 2:19 - to send Philippians 4:10 - I Philippians 4:21 - saint Hebrews 13:24 - and all
Cross-References
And God saw the light, that it was good; and God divided the light from the darkness.
God called the light Day, and the darkness He called Night. So the evening and the morning were the first day.
Then God said, "Let the earth bring forth grass, the herb that yields seed, and the fruit tree that yields fruit according to its kind, whose seed is in itself, on the earth"; and it was so.
And the earth brought forth grass, the herb that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And God saw that it was good.
Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also.
God set them in the firmament of the heavens to give light on the earth,
So the evening and the morning were the fourth day.
Then God said, "Let the waters abound with an abundance of living creatures, and let birds fly above the earth across the face of the firmament of the heavens."
And God blessed them, saying, "Be fruitful and multiply, and fill the waters in the seas, and let birds multiply on the earth."
Also, to every beast of the earth, to every bird of the air, and to everything that creeps on the earth, in which there is life, I have given every green herb for food"; and it was so.
Gill's Notes on the Bible
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 קשישא, "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.
Barnes' Notes on the Bible
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 16:0. 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 17:0.
(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.
Clarke's Notes on the Bible
THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS.
Chronological Notes relative to this Epistle.
Usherian year of the world, 4066.
-Alexandrian era of the world, 5564.
-Antiochian era of the world, 5554.
-Constantinopolitan era of the world, 5570.
-Year of the Eusebian epocha of the Creation, 4290.
-Year of the Julian period, 4772.
-Year of the minor Jewish era of the world, 3822.
-Year of the Greater Rabbinical era of the world, 4421.
-Year from the Flood, according to Archbishop Usher, and the English Bible, 2410.
-Year of the Cali yuga, or Indian era of the Deluge, 3164.
-Year of the era of Iphitas, or since the first commencement of the Olympic games, 1002.
-Year of the Nabonassarean era, 809.
-Year of the era of the Seleucidae, 374.
-Year of the Spanish era, 100.
-Year of the Actiac or Actian era, 93.
-Year from the birth of Christ, 66.
-Year of the vulgar era of Christ's nativity, 62.
-Year from the building of Rome, according to Varro, 814.
-Year of the CCXth Olympiad, 2.
-Jesus, high priest of the Jews.
-Common Golden Number, 6.
-Jewish Golden Number, 3.
-Year of the Solar Cycle, 15.
-Dominical Letter C.
-Jewish Passover, April 10th.
-Easter Sunday, April 11th.
-Epact, or the moon's age on the 22d of March, or the Xth of the Calends of April, 25.
-Year of the reign of Nero Caesar, the sixth emperor of the Romans, 9.
-In the first year of Albinus, governor of the Jews.
-Year of Vologesus, king of the Parthians, 12.
-Year of Domitius Corbulo, governor of Syria, 3.
-Roman Consuls; P. Marius Celsus, and L. Asinius Gallus, from Jan. 1st to July 1st; and L. Annaeus Seneca the philosopher, and Trebellius Maximus, for the remainder of the year.
CHAPTER I.
Paul, in conjunction with Timothy, addresses himself to
the saints at Philippi, and gives them his apostolical
benediction, 1, 2.
Thanks God for their conversion and union, and expresses his
persuasion that God will continue his work among them, 3-6.
Tells them of his strong affection for them, and prays that
they may be filed with the salvation of God, 7-11.
Shows them how much his persecution had contributed to the
success of the Gospel, 12-14.
Informs that there were some at Rome who preached the Gospel
from unworthy motives; yet he was convinced that this, which
was designed to injure him, should turn to his advantage,
15-19.
Mentions his uncertainty whether he should be liberated or
martyred, and his perfect readiness to meet either; yet, on
the whole, expresses a hope that he should again visit them,
20-26.
Exhorts them to a holy life, and comforts them under their
tribulations, 27-30.
NOTES ON CHAP. I.
Verse Philippians 1:1. 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 16:0 and Acts 20:0, 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.
