παυλος 3972 N-NSM και 2532 CONJ τιμοθεος 5095 N-NSM δουλοι 1401 N-NPM ιησου 2424 N-GSM χριστου 5547 N-GSM πασιν 3956 A-DPM τοις 3588 T-DPM αγιοις 40 A-DPM εν 1722 PREP χριστω 5547 N-DSM ιησου 2424 N-DSM τοις 3588 T-DPM ουσιν 5607 5752 V-PXP-DPM εν 1722 PREP φιλιπποις 5375 N-DPM συν 4862 PREP επισκοποις 1985 N-DPM και 2532 CONJ διακονοις 1249 N-DPM
Vincent's NT Word Studies
1. Paul. The official designation is omitted, as in 1 and 2 Thessalonians and Philemon. It is not easy to explain the use or omission of the title apostle in all cases. Here, and in Philemon and 1 Thessalonians, its omission may be accounted for by the general, unofficial, personal, affectionate character of the letter. In 2 Corinthians and Galatians the reason for its use is apparent from the fact that Paul's official authority had been assailed. But it is also omitted in 2 Thessalonians, which has an admonitory and rebuking character. Its use in the epistles to Timothy and Titus, private letters, is explained by the fact that Paul is addressing them not only as friends, but as pastors. In Romans, while there is no evidence of any challenge of his apostolic claims, there is an authoritative exposition of Christian doctrine which appears to warrant the title.Timothy. Associated with Paul as in the introductions to 2 Corinthians and the two Thessalonian epistles. Timothy assisted Paul in founding the Philippian church Acts xvi. 1, 13; xvii. 14. Two visits of Timothy to Philippi are recorded, Acts xix. 22; xx. 3, 4. He is evidently preparing for a third visit, see ch. ii. 19. His only part in this letter is his name in the salutation, and in ch. ii. 19.
To all the saints (pasin toiv ajgioiv). In Paul's personal addresses in this epistle the word all occurs nine times. It is sufficiently accounted for by the expansiveness of grateful christian feeling which marks the entire letter, and it is doubtful whether it has any definite or conscious connection with the social rivalries hinted at in the epistle, and which call forth exhortations to unity, as if Paul were disclaiming all partisan feeling by the use of the term. For saints, see on Col. i. 2; Rom. i. 7. The word is transferred from the Old Testament. The Israelites were called agioi holy, separated and consecrated, Exod. xix. 6; Deut. vii. 6; xiv. 2, 21; Dan. vii. 18, 22, etc. The christian Church has inherited the title and the privileges of the Jewish nation. Hence it is eqnov agion a holy nation, 1 Pet. ii. 9. The term implies, but does not assert, actual, personal sanctity. It is a social, not a personal epithet. See on Acts xxvi. 10. Philippi. In Macedonia. Travellers by sea landed at Neapolis, and then travelled ten miles to Philippi along the Via Egnatia, which traversed Macedonia from east to west. The site was originally occupied by a town called Datus or Datum, and was known as Krenides from its numerous springs. It was called Philippi in honor of Philip of Macedon, who enlarged and fortified it. Its situation was important, commanding the great high road between Europe and Asia. This fact led to its fortification by Philip, and made it, later, the scene of the decisive battle which resulted in the defeat of Brutus and Cassius. Its soil was productive and rich in mineral treasures, which had yielded a large revenue, but which, in Paul's time, had apparently become exhausted.
Augustus planted at Philippi a colonia. See on Acts xvi. 12. 172 A variety of national types assembled there - Greek, Roman, and Asiatic - representing different phases of philosophy, religion, and superstition. It was therefore an appropriate starting-point for the Gospel in Europe, a field in which it could demonstrate its power to deal with all differences of nation, faith, sex, and social standing.173 Bishops (episkopoiv). Lit., overseers. See on visitation, 1 Pet. ii. 12. The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors, superintendents, taskmasters, see 2 Kings xi. 19; 2 Chron. xxxiv. 12, 17; or captains, presidents, Neh. xi. 9, 14, 22. In the apostolic writings it is synonymous with presbyter or elder; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin.
Deacons (diakonoiv). The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from doulov bond-servant. It represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Cor. iii. 5; 2 Cor. iii. 6; Eph. iii. 7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts vi. 1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts vi. 2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts vi. 5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Rom. xvi. 5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians xii. 28. Stephen and Philip especially appear in this capacity, Acts viii. 5-40; vi. 8-11. Such may also be the meaning of ministering, Romans xii. 7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts vi. 3; 1 Tim. iii. 8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Rom. xvi. 1.
Ignatius says of deacons: "They are not ministers of food and drink, but servants (ujphretai, see on Matt. v. 25) of the Church of God" ("Epistle to Tralles," 2.). "Let all pay respect to the deacons as to Jesus Christ" ("Tralles," 3.). "Respect the deacons as the voice of God enjoins you" ("Epistle to Smyrna," 8.). In "The Teaching of the Twelve Apostles" the local churches or individual congregations are ruled by bishops and deacons. "Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers" (xv. 1, 2).
Deaconesses are not mentioned.
Robertson's NT Word Studies
1:1 {Paul} (Paulos). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (timoqeos). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (#Ac 16:1,13; 17:14). He had been there twice since (#Ac 19:22; 20:3f.). {To all the saints} (pasi tois hagiois). The word saint (hagios) here is used for the professing Christians as in #1Co 1:2 which see as well as #Ro 1:7 for the origin of the word. The word "all" (pasi) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (en Christ"i iesou). The center for all Christian relations and activities for Paul and for us. {In Philippi} (en Philippois). See on Ac 16:12 for discussion of this name. {With the bishops} (sun episkopois). "Together with bishops," thus singled out from "all the saints." See #Ac 20:17,28 for the use of this most interesting word as equivalent to presbuteros (elder). It is an old word from episkeptomai, to look upon or after, to inspect, so the overseer or superintendent. In the second century episcopos (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (kai diakonois). Technical sense here of the other church officers as in #1Ti 3:8-13, not the general use as in #Mt 22:13. The origin of the office is probably seen in #Ac 6:1-6. The term is often applied to preachers (#1Co 3:5; 2Co 3:6). The etymology (dia, konis) suggests raising a dust by hastening.
