Romans 1:1
New American Bible (Revised Edition)
I. Address
Chapter 1
Greeting.[a] 1 Paul, a slave of Christ Jesus,[b] called to be an apostle and set apart for the gospel of God,(A)
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- 1:1–7 In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18.
- 1:1 Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. “No one can serve (i.e., be a slave to) two masters,” said Jesus (Mt 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.
2 Corinthians 1:1
New American Bible (Revised Edition)
I. Address
Chapter 1
Greeting. 1 [a]Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the holy ones throughout Achaia:(A)
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- 1:1–11 The opening follows the usual Pauline form, except that the thanksgiving takes the form of a doxology or glorification of God (2 Cor 1:3). This introduces a meditation on the experience of suffering and encouragement shared by Paul and the Corinthians (2 Cor 1:4–7), drawn, at least in part, from Paul’s reflections on a recent affliction (2 Cor 1:8–10). The section ends with a modified and delayed allusion to thanksgiving (2 Cor 1:11).
1 Thessalonians 1:1
New American Bible (Revised Edition)
I. Address
Chapter 1
Greeting. 1 [a](A)Paul, Silvanus, and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace.
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Philemon
New American Bible (Revised Edition)
Address and Greeting. 1 [a]Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon, our beloved and our co-worker,(A) 2 to Apphia our sister,[b] to Archippus our fellow soldier, and to the church at your house.(B) 3 Grace to you and peace[c] from God our Father and the Lord Jesus Christ.(C)
Thanksgiving. 4 [d](D)I give thanks to my God always, remembering you in my prayers, 5 as I hear of the love and the faith you have in the Lord Jesus and for all the holy ones,[e] 6 so that your partnership in the faith may become effective in recognizing every good there is in us[f] that leads to Christ.(E)
Plea for Onesimus. 7 For I have experienced much joy and encouragement[g] from your love, because the hearts of the holy ones have been refreshed by you, brother.(F) 8 Therefore, although I have the full right[h] in Christ to order you to do what is proper, 9 I rather urge you out of love, being as I am, Paul, an old man,[i] and now also a prisoner for Christ Jesus.(G) 10 I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment,(H) 11 who was once useless to you but is now useful[j] to [both] you and me. 12 I am sending him, that is, my own heart, back to you. 13 I should have liked to retain him for myself, so that he might serve[k] me on your behalf in my imprisonment for the gospel,(I) 14 but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary.(J) 15 Perhaps this is why he was away from[l] you for a while, that you might have him back forever, 16 no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man[m] and in the Lord.(K) 17 So if you regard me as a partner, welcome him as you would me. 18 [n]And if he has done you any injustice or owes you anything, charge it to me. 19 I, Paul, write this in my own hand: I will pay. May I not tell you that you owe me your very self.(L) 20 Yes, brother, may I profit from you in the Lord. Refresh my heart in Christ.
21 With trust in your compliance I write to you, knowing that you will do even more than I say. 22 At the same time prepare a guest room for me, for I hope to be granted to you through your prayers.(M)
Final Greetings. 23 Epaphras,[o] my fellow prisoner in Christ Jesus, greets you,(N) 24 as well as Mark, Aristarchus, Demas, and Luke, my co-workers. 25 The grace of the Lord Jesus Christ be with your spirit.(O)
Footnotes
- 1 Prisoner: as often elsewhere (cf. Romans, 1 Corinthians, Galatians especially), the second word in Greek enunciates the theme and sets the tone of the letter. Here it is the prisoner appealing rather than the apostle commanding.
- 2 Apphia our sister: sister is here used (like brother) to indicate a fellow Christian. The church at your house: your here is singular. It more likely refers to Philemon than to the last one named, Archippus; Philemon is then the owner of the slave Onesimus (Phlm 10). An alternate view is that the actual master of the slave is Archippus and that the one to whom the letter is addressed, Philemon, is the most prominent Christian there; see note on Col 4:17.
- 3 Grace…and peace: for this greeting, which may be a combination of Greek and Aramaic epistolary formulae, see note on Rom 1:1–7.
- 4 In my prayers: literally, “at the time of my prayers.”
- 5 Holy ones: a common term for members of the Christian community (so also Phlm 7).
- 6 In us: some good ancient manuscripts have in you (plural). That leads to Christ: leads to translates the Greek preposition eis, indicating direction or purpose.
- 7 Encouragement: the Greek word paraklēsis is cognate with the verb translated “urge” in Phlm 9, 10, and serves as an introduction to Paul’s plea. Hearts: literally, “bowels,” expressing in Semitic fashion the seat of the emotions, one’s “inmost self.” The same Greek word is used in Phlm 12 and again in Phlm 20, where it forms a literary inclusion marking off the body of the letter.
- 8 Full right: often translated “boldness,” the Greek word parrēsia connotes the full franchise of speech, as the right of a citizen to speak before the body politic, claimed by the Athenians as their privilege (Euripides).
- 9 Old man: some editors conjecture that Paul here used a similar Greek word meaning “ambassador” (cf. Eph 6:20). This conjecture heightens the contrast with “prisoner” but is totally without manuscript support.
- 11 Useless…useful: here Paul plays on the name Onesimus, which means “useful” or “beneficial.” The verb translated “profit” in Phlm 20 is cognate.
- 13 Serve: the Greek diakoneō could connote a ministry.
- 15 Was away from: literally, “was separated from,” but the same verb means simply “left” in Acts 18:1. It is a euphemism for his running away.
- 16 As a man: literally, “in the flesh.” With this and the following phrase, Paul describes the natural and spiritual orders.
- 18–19 Charge it to me…I will pay: technical legal and commercial terms in account keeping and acknowledgment of indebtedness.
- 23–24 Epaphras: a Colossian who founded the church there (Col 1:7) and perhaps also in Laodicea and Hierapolis (Col 2:1; 4:12–13). Aristarchus: a native of Thessalonica and fellow worker of Paul (Acts 19:29; 20:4; 27:2). For Mark, Demas, and Luke, see 2 Tm 4:9–13 and the note there.
1 Timothy 3:1-13
New American Bible (Revised Edition)
Chapter 3
Qualifications of Various Ministers. 1 [a]This saying is trustworthy:[b] whoever aspires to the office of bishop desires a noble task.(A) 2 Therefore, a bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach, 3 not a drunkard, not aggressive, but gentle, not contentious, not a lover of money.(B) 4 He must manage his own household well, keeping his children under control with perfect dignity; 5 for if a man does not know how to manage his own household, how can he take care of the church of God? 6 He should not be a recent convert, so that he may not become conceited and thus incur the devil’s punishment.[c] 7 He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil’s trap.(C)
8 [d]Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain, 9 holding fast to the mystery of the faith with a clear conscience. 10 Moreover, they should be tested first; then, if there is nothing against them, let them serve as deacons. 11 Women,[e] similarly, should be dignified, not slanderers, but temperate and faithful in everything.(D) 12 Deacons may be married only once and must manage their children and their households well. 13 Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus.
The Mystery of Our Religion.[f]
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- 3:1–7 The passage begins by commending those who aspire to the office of bishop (episkopos; see note on Phil 1:1) within the community, but this first sentence (1 Tm 3:1) may also imply a warning about the great responsibilities involved. The writer proceeds to list the qualifications required: personal stability and graciousness; talent for teaching (1 Tm 3:2); moderation in habits and temperament (1 Tm 3:3); managerial ability (1 Tm 3:4); and experience in Christian living (1 Tm 3:5–6). Moreover, the candidate’s previous life should provide no grounds for the charge that he did not previously practice what he now preaches. No list of qualifications for presbyters appears in 1 Timothy. The presbyter-bishops here and in Titus (see note on Ti 1:5–9) lack certain functions reserved here for Paul and Timothy.
- 3:1 This saying is trustworthy: the saying introduced is so unlike others after this phrase that some later Western manuscripts read, “This saying is popular.” It is understood by some interpreters as concluding the preceding section (1 Tm 2:8–15). Bishop: literally, “overseer”; see note on Phil 1:1.
- 3:6 The devil’s punishment: this phrase could mean the punishment once incurred by the devil (objective genitive) or a punishment brought about by the devil (subjective genitive).
- 3:8–13 Deacons, besides possessing the virtue of moderation (1 Tm 3:8), are to be outstanding for their faith (1 Tm 3:9) and well respected within the community (1 Tm 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tm 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tm 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tm 3:13). See further the note on Phil 1:1.
- 3:11 Women: this seems to refer to women deacons but may possibly mean wives of deacons. The former is preferred because the word is used absolutely; if deacons’ wives were meant, a possessive “their” would be expected. Moreover, they are also introduced by the word “similarly,” as in 1 Tm 3:8; this parallel suggests that they too exercised ecclesiastical functions.
- 3:14–16 In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tm 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).
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