1 Timothy joins Paul in wishing grace and peace to the Christ followers in Philippi. Timothy is not a co-author (Paul uses the 1st person singular throughout the Epistle and will speak later of Timothy in the 3rd person), but he is a witness and vouches for Paul’s authority and the authenticity of the letter. He is also a role model for the Philippians (2:19-24) and will be a personal delegate from Paul to them.
Paul and Timothy are servants of Christ Jesus (douloi Christou Iesou), a phrase modeled after the Old Testament expression eved YHWH, which is a position of great honor. They willingly acknowledge owing their lives to Christ and being owned by him “in whose service is perfect freedom” and therefore though they are servants to all they can never become slaves of men.
In Galatians 3:26-4:7 Paul explains why the word “slave” is inadequate to describe our relationship with God. Jesus also taught that we are “no longer slaves but friends.” We are heirs and friends having a freedom and authority that slaves could never dream of–this applies to those who are slaves “according to the flesh,” in their earthly, worldly status.
The believers are saints (hagioi, holy people) because they have been claimed by God through Jesus Christ for his own purposes. Their lives are dedicated to God and their behavior is becoming more holy and righteous day by day. To us sainthood or holiness sounds other-worldly, but to become holy really means becoming authentically human, becoming all we were meant to be, being whole and upright, and wholly motivated by love. It is holy to embrace the joys of life with enthusiasm and zest; it is also holy to fully experience grief and pain, and to share both experiences, joy and pain with others.
The word hagioi also points to future victory: the saints will come again with Christ when he establishes his kingdom and will reign with him.
At the coming of Christ the righteous dead will be raised and given glorified bodies, and the faithful living on earth will receive glorified bodies and will be visibly “raptured” briefly, caught up in the air to meet Christ as he descends, and then get in line behind him as he returns to the earth in victory, where he will be recognized by all who have ever lived. The imagery of the second coming of Christ “with his saints” is derived from Daniel’s vision and is expressed in the imagery of a Roman conquering hero’s victory parade. (See Dan 7:25-27, Jude 14, 1 Thess 5:14-17.)
There is no evidence in the Bible for a “secret rapture” of the saints before a great tribulation on the earth.
Of course the saints will not just sit around in the meantime waiting to escape from the world. They are called to be a Holy Nation, God’s people on earth who experience and demonstrate the reality of his kingdom here and now. They live at peace with one another in the presence of God, praying for their enemies, showing compassion to the poor, the lonely, the needy, healing the sick, driving out destructive forces that keep God’s creation from flourishing as the creator intended. (See Ex 19:5-6, 1 Pet 2:9, Eph 3:10, Matt 10:1, Luke 4:18-19.)
God’s holy people are elsewhere called by a name derived from Athenian democracy, ekklesia (usually translated church) the assembly of free citizens who have an equal right of free speech (parrhesia in Greek). Each believer has spiritual authority and freedom, and the assembly decides local issues by discussion and consensus, voting or other democratic procedures. The believers form an egalitarian community (Matt 23:8-12, Gal 3:28). Paul’s letter is addressed to them, to all the saints; but the saints do have leaders and the leaders are not excluded.
Paul greets the saints with the bishops and deacons. The English word “bishop” actually comes from the Greek word episkopos. Drop the initial vowel and the ending, then change the initial /p/ to it’s voiced equivalent /b/, and after fifteen hundred years or so, you get bishop. The original Greek episkopos, however, did not originally refer to a powerful office (like the chess piece) but to a function of leadership and care giving. A bishop was one who oversaw or looked after others.
Other evidence from the New Testament indicates that the terms “elders” and “bishops” (presbyteroi and episkopoi) were either synonymous or overlapping. Those with wisdom and experience in living godly lives were respected as elders, and the elders were appointed to the function of overseers. In the New Testament, that is in the first century, there was always a group of elders in each church.
By the early second century a distinction was made between the bishop (singular) and the council of elders (still plural), in each church, with the bishop serving in a role identical to that of “pastor” in a local church today. By the third and fourth centuries, the bishop was the leader of the largest church in a city, then in a region, and exercised authority over all the churches in his region. By the sixth century the bishop of Rome had claimed to be the “first among equals” over the bishops of the other great cities such as Alexandria, Antioch, and Constantinople.
But in the early church, the term episkopos did not refer to a hierarchical authoritarian office. The overseers of the congregation provided spiritual care for individuals and families, looked after the sick and needy, taught the congregation and led worship, and helped direct the overall administration of the local church as the members sought to please God and reach out more effectively among their neighbors.
We know that the twelve apostles were men, although women played a prominent role in the ministry of Jesus and were in fact the first to preach the Gospel of the Risen Christ to the apostles. We know that the bishops whose names were recorded in the second centuries and beyond were men. But Gordon Fee and others have pointed out that there may have been women in the earliest church who exercised the role of providing spiritual care and direction. Fee mentions Euodia and Syntyche in Philippians 4:2 and Phoebe in Romans 16:1-2.
Phoebe is described as a diakonos and a prostatis, the latter term having a meaning similar to that of episkopos, one who “stands before” another, giving aid, spiritual or physical care, or leadership and direction. We know from 1 Cor 11 and 14 that women exercised the function of speaking “for the edification, encouragement, and instruction” of the church, a function described as “prophesying.”
Any group, no matter how egalitarian, needs leadership, guidance, and support. Leadership in the early church arose in at least three forms:
1) Spiritual maturity and wisdom was recognized, and elders possessing such qualities were appointed to offices called “elder” or “bishop.”
2) Charismatic gifts gave individuals the ability to exercise various roles, including speaking, teaching, and leadership roles. These gifts were recognized and evaluated by other believers.
3) Persons who were prominent in the larger (civic) community had means, including houses large enough to host the church, and influence, such as connections with city leaders to provide some protection, legitimacy, and support to the church. These persons provided a kind of natural leadership in the churches.
Over time no doubt some of these roles faded, some merged, and occasionally there was some conflict among them.
Deacons were servants in the church who took care of the poor, but also became ministers of the word of God. The Greek word diakonos originally referred to a waiter or server, who served meals in a private home. The original idea is one who “waits on a table.” But then bankers also had tables, so sometimes financial managers were called diakonoi. Those who served the congregation by feeding their souls, bringing them the bread of life, were also called diakonoi.
It seems the first deacons are those described in Acts 6, young men full of the Spirit, of wisdom, and of faith, who were chosen to deliver meals to the widows in the growing Jerusalem congregation. They no doubt prayed with them, listened to them, encouraged them and were encouraged by them, and grew in their faith as a result. The first deacons named went on to become ministers of the word and evangelists, including the first martyr Stephen.
The Greek word diakonos (plural diakonoi) gramatically is of common gender, the same form applies to masculine and feminine nouns. Phoebe is called a diakonos of the church at Cenchrea.
One reason the bishops and deacons are mentioned could be that they were officially in charge of collecting, managing, and sending the offering to Paul.
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