Bible in 90 Days

Footnotes

1. 1 Thessalonians 1:1 Silvanus: the Roman form of the Hebrew name “Silas”; this man, along with Timothy, was a fellow worker with Paul in the Macedonian apostolate (see Acts 16–18). Church: ekklesia in Greek, it was originally used of the People of God in the Old Testament; it designates here the Messianic gathering convoked by Jesus. The term Church is further defined as those who are “in God the Father and the Lord Jesus Christ.” Being in union with these two persons of the Deity means a new sphere of life, on an infinitely higher plane. Grace and peace: i.e., Messianic blessings that find their basis in both persons, the Father and Jesus Christ, Lord, as the basis for the community’s existence.
2. 1 Thessalonians 1:2 This is a magnificent passage in which Paul describes his experience as a missionary in an important pagan city. He has had faith in the efficacy of the Gospel and its universal power. He has not hesitated to seek out pagans, those who were once thought to be excluded from God’s kingdom. The Spirit of Pentecost breathes everywhere.
3. 1 Thessalonians 1:2 In the announcement of the Gospel and the success of his preaching, Paul recognizes the work of the Spirit. He rejoices at the vitality of this young Church. It is God who gives her the power to break away from the pagan life. What a radical change of life conversion entails for the converts! It means turning away from idols, i.e., from all that deceives, and toward the true God to serve him and to await the coming of Jesus Christ. In this very first passage of Christian literature the three divine Persons are named; also listed are the three characteristic virtues of the Christian life: faith, hope, and love. Behind the term wrath in v. 10 there is a whole theology of history (see Rom 1:18—4:25): all human beings are sinners; sin degrades and destroys the person who rejects love and justice. Punishment is a manifestation of God who judges. But by redeeming humanity from sin, Jesus has delivered it from the wrath; he takes away sin and death and gives life—this is the Christian certainty.
4. 1 Thessalonians 1:3 Faith . . . love . . . hope: together with 1 Thes 5:8, this is the earliest mention of the three so-called theological virtues (see 1 Cor 13:13). The accent here is on eschatological hope in accord with the Letter’s emphasis on the Second Coming of Christ (see 1 Thes 1:10; 2:12, 19; 3:13; 4:13—5:11; 5:23).
5. 1 Thessalonians 1:5 Our gospel: this is the Gospel of God the Father (1 Thes 2:8) who originated it and of Christ (1 Thes 3:2) who brought it forth by his atoning death. Paul, Silas, and Timothy had received it through faith and preached it to others. Power: a power residing in the Gospel itself (see Rom 1:16) and also coming from the Holy Spirit (see Rom 15:13, 18f; 1 Cor 2:4f), which delivered the Thessalonians from spiritual bondage.
6. 1 Thessalonians 1:6 Imitators: all Christians are to imitate God (see Eph 5:1) and Christ (see 1 Cor 11:1) as well as their spiritual leaders (see 2 Thes 3:7, 9; 1 Tim 4:12; Tit 2:7; 1 Pet 5:3) and their fellow Christians (see 1 Thes 2:14; 1 Cor 4:6; 11:1), for all believers are one in Christ.
7. 1 Thessalonians 1:7 In Macedonia and Achaia: the two Roman provinces in Greece. The phrase amounts to saying “in all Greece.”
8. 1 Thessalonians 2:1 In the quest for disciples, fame, and profit, the teachers of thought and of religion seek to found schools in this city where all currents came together at the time. Paul sketches for himself another portrait, that of messenger of Christ. Fearlessness, openness, and authenticity are the mark of the apostle seized by the Gospel. The missionary fervor takes root in God and in Jesus Christ and transforms human hearts. It then creates ties that are as strong as those of parenthood.
   Paul always wanted to combine evangelization with manual work; this was doubtless to earn his own living and not be a burden on anyone, but also to reach out to human beings where they were living their lives (see Acts 20:33-35; 2 Cor 11:7-20; 12:13-18; 2 Thes 3:7-9). But he was also able to devote himself entirely to preaching (see Acts 18:3-5).
9. 1 Thessalonians 2:7 We could have imposed our will on you: another possible translation is: “we could have been a burden to you.” It was accepted among the early Christians that apostles are entitled to the support of the Churches (see 1 Cor 9:3-14; 2 Cor 11:7-11). Paul insisted on this right although he did not always make use of it.
10. 1 Thessalonians 2:13 It is the Word of God that is at work in the preaching of the apostles. Heard and accepted, then recognized as coming from God, it deploys its energy in the life of human beings. It prompts pagan converts to imitate Christ with the same ardor possessed by Christians of the mother Church of Jerusalem. Hence, the converts are not second-class believers. The beautiful title “you who believe” immediately designated those who accepted the Gospel.
    We are amazed by the violent indictment leveled by Paul at his compatriots, for on several occasions he states his pride in belonging to the Jewish people (see 2 Cor 11:22; Phil 3:4-6) and proclaims his love for his racial brothers and sisters (see Rom 9:3-5; 10:2—11:2). His reaction here flows from the persecution that the Jewish colony carried out against him at each stage of his mission, whereas in his view the people of the Promise should discover in the Gospel the fulfillment of their historic mission.
    Paul reprises the vehement diatribe of the Prophets against the blindness of the chosen people and calls down the wrath of God and his judgment (see 1 Thes 1:10). This threat is addressed against all who oppose the call of salvation that awaits them (see Rom 2:8) and especially against those who hinder others from responding to that call. When Paul paints a picture of the pagan life, he gives hardly more than a nuance of it. Hence, this passage cannot be used to justify any anti-Semitism (see Rom 1:18-22).
11. 1 Thessalonians 2:17 Paul perceives the hand of Satan—i.e., the forces hostile to God and to the fulfillment of human beings—behind everything that paralyzes his missionary action.
12. 1 Thessalonians 2:18 But Satan thwarted us: we do not know how this occurred. Concerning Satan as enemy of the Gospel, (see Rom 16:20; 1 Cor 7:5; 2 Cor 11:14; Eph 6:11-13; 1 Tim 3:6). Hence, he has already been defeated (see Col 2:15), and Christians should not feel overwhelmed by him (see Eph 6:16). His final overthrow is certain (Rev 20:10).
13. 1 Thessalonians 2:20 You truly are our glory and our joy: this is true now (see Phil 4:1) as well as at the Second Coming of the Lord.
14. 1 Thessalonians 3:1 Persecution has ravaged the small community. Sent to these new Christians, Timothy reassures Paul. In the Apostle’s thanksgiving and in his prayer for the continual progress of the community, we divine his deep attachment for Christians that he has evangelized. The missionary’s action must be pervaded by prayer—both private and liturgical.
15. 1 Thessalonians 3:1 We: in this First Letter Paul uses the first person plural extensively. That is not true of the later letters.
16. 1 Thessalonians 3:2 Coworker for God: see also 1 Cor 3:9. Gospel of Christ: see notes on 1 Thes 1:5 and Mk 1:1. Confirm: literally, “build you up.”
17. 1 Thessalonians 3:6 Paul is rendered joyful because of their “faith” (i.e., their right attitude toward God), their “love” (i.e., their right attitude toward others), and their longing “to see” him (i.e., their right attitude toward the Apostle).
18. 1 Thessalonians 3:12 Lord: in Paul’s usage this word is usually applied to Jesus, not the Father (see, e.g., Rom 10:9; 1 Cor 1:2; Phil 2:11).
19. 1 Thessalonians 3:13 Holy ones: usually translated as “saints,” referring to all Christians.
20. 1 Thessalonians 4:1 Conversion to Christ involves a total rejection of the values and the way of life that one previously led. Speaking of sanctification and holiness in Biblical language, we are conscious of being in the presence of the Lord. This gives new value to the destiny, action, and relationships of human beings—nothing is any longer lost in insignificance. In his correspondence, Paul always underlines some important traits for one’s way of life, in keeping with the needs of the community. He does so usually by way of a warm exhortation, but sometimes also by way of a warning. The Christian life is a journey toward a goal: union with God in Christ.
21. 1 Thessalonians 4:1 In the language of the period, two interpretations are possible: that each person should take a spouse in order to live honorably (see 1 Cor 7:2); or that each should exercise self-control and self-respect. In either case, and in light of the dissolute morals of the period, the affirmation of marriage and of sexual morality was a rejection of a meaningless and sordid existence. Paul has a high idea of human beings, for he views them in the call of God addressed to him. The effort of Christians arises from living ties with the divine Persons.
22. 1 Thessalonians 4:5 Acquire a wife . . . gratify passion: another possible translation is: “control your own body in a way that is holy and honorable and not to succumb to lustful passion.”
23. 1 Thessalonians 4:8 Instructions: this word does not necessarily refer to the sayings of Jesus but rather to guidelines set forth in the Holy Spirit.
24. 1 Thessalonians 4:9 God pours the Spirit into the hearts of believers and that Spirit guides them in God’s ways. However, other questions remain: certain Christians, awaiting the imminent coming of the Lord, experience a crisis of laziness (see 2 Thes 3:6-12); they must be seriously reminded of the personal and social life, without which love is but a futile word.
25. 1 Thessalonians 4:11 The early Church strongly believed in the need of Christians to earn their living. However, some of the converts—possibly as a result of their belief in Christ’s imminent return (see 2 Thes 3:11)—were not working and so were letting others support them.
26. 1 Thessalonians 4:13 We are now at the heart of the Letter. Some Christians of Thessalonica have a few difficulties. One or other believer has died, and they cannot shake the image of those beautiful cemeteries built at the edge of cities like “high places” of despair. Christ must appear; this definitive coming mobilizes the hope of all; but will not Christians who have died be deprived of this grand and triumphant coming?
    In speaking of this resurrection, Paul uses the images and symbols of the Jewish apocalypses, just as in describing the return of Christ he compares it to the “parousias” or official visits of the emperors to the great cities, where the people escorted them in a lengthy procession. The scene has its grandeur, but the essential is to be found elsewhere: the solid conviction of believers that they are with Christ forever. These words sum up the final message of Christian hope.
27. 1 Thessalonians 4:13 Those who have fallen asleep: sleep was an especially apt metaphor for death, since the finality and horror of death disappear in the assurance of the resurrection.
28. 1 Thessalonians 4:15 Here Paul seems to be hoping that the parousia would take place within his own lifetime. We can say that while entertaining the possibility of his own death (see 2 Tim 4:6-8) and not wanting to go against Christ’s teaching about the date of the parousia (see Mt 24:48; 25:5; Lk 19:11-27), Paul (and all the first Christians) reckoned on the prospect of remaining alive until Christ’s return (Rom 13:11; 1 Cor 7:26, 29; 10:11; 15:51-52; 16:22; Phil 4:5). The word of the Lord: this may refer to a special revelation or simply be a general reference to the teachings of Jesus.
29. 1 Thessalonians 4:17 Will be caught up: literally, “will be carried away,” which in the Vulgate is translated by rapiemur. This Latin word has given birth to the idea of the “Rapture,” i.e., that believers will be carried away from the troubles of this world. It simply means that those who are alive on the Last Day will not have to die; they will be transformed.
30. 1 Thessalonians 4:18 Comfort one another: vv. 13-18 are not primarily intended to provide a chronology of future events but rather to urge the Thessalonians to comfort one another.
31. 1 Thessalonians 5:1 The Old Testament announced unceasingly the Day of Yahweh, which would be one of judgment, liberation, gathering of the people, and sometimes of all humankind (see Am 5:18-20). The image is taken over by Christians. In this framework, Paul reprises the teaching of Christ. God alone is the master of time, but human beings must keep vigil in the expectation of God (see Mt 24:36-44; Lk 17:26-37; 21:34-36; Acts 1:7).
    Indeed, there is a greater difference between being a Christian and not being one than between day and night. Christians are those who can see clearly, even in the daily conduct of their existence. The Gospel of Jesus, light of the world, becomes in the very practice of life a new way of seeing that goes to the heart of the real and of human destiny.
32. 1 Thessalonians 5:1 Dates and times: a well-known phrase describing the end time (see Acts 1:16f). Apparently, the Thessalonians had already been instructed about the basic features of the Second Coming when Paul had visited them.
33. 1 Thessalonians 5:2 Day of the Lord: the Old Testament uses this phrase as a time of God’s judgment (see Isa 2:12-21; Joel 2:1, 11; Am 5:18; Zep 1:7, 14; Mal 3:23-24) but also of his blessing (see Am 5:18ff; Isa 13; Joel 3:4; 4:16-20). The New Testament uses the phrase in the same sense (see Rom 2:5; 2 Pet 2:9) but also utilizes it in other ways: e.g., the “day of redemption” (Eph 4:30); the “Day of God” (2 Pet 3:12) or “of Christ” (1 Cor 1:8; Phil 1:6); and “that day” (2 Thes 1:10). That Day is the culmination of all things prefigured by signs (see 2 Thes 2:3), but its coming will be like a thief in the night (see Mt 24:43f; Lk 12:39f; 2 Pet 3:10; Rev 3:3; 16:15).
34. 1 Thessalonians 5:3 Destruction: this does not mean annihilation but exclusion from the presence of the Lord (see 2 Thes 1:9), i.e., ruination of one’s life and accomplishments. And it will be a ruin that occurs in an instant. Labor pains: the stress here is not on the pains so much as their suddenness and inevitability. No means of escape: literally, “They will not escape.”
35. 1 Thessalonians 5:5 Children of the light: in Semitic languages, to be “children of [something]” meant to be characterized by it. Christians not only live in the light but are characterized by light.
36. 1 Thessalonians 5:8 Paul makes use of a metaphor of armor that he also utilizes in Rom 13:12; 2 Cor 6:7; 10:4; and Eph 6:13-17. However, he does not affix a particular virtue to the same piece of armor.
37. 1 Thessalonians 5:9 These verses provide a summary of the primitive preaching, which was wholly focused on the deliverance of humanity in Jesus Christ and on a life in union with him. Whether we are awake or asleep: i.e., whether we are alive or dead.
38. 1 Thessalonians 5:12 In this section Paul gives brief but cogent instructions in building a community. He especially lists the responsibilities of Christians toward leaders (vv. 12-13), toward all (vv. 14-15), toward themselves (vv. 16-18), and toward public worship (vv. 19-22).
39. 1 Thessalonians 5:12 Christians must show respect for their leaders, just as those same leaders must show caring leadership for their people. The leaders were undoubtedly the “bishops” and “presbyters” of 1 Tim 3:1-2; 5:17; Tit 1:5. Christians must hold these leaders in the highest esteem and render them wholehearted support in a spirit of love.
40. 1 Thessalonians 5:14 Christians must warn the recalcitrant, such as those who are lazy and do not pull their weight at Thessalonica. They must also encourage the fainthearted, like those troubled about their friends who had died before the Second Coming of Christ (1 Thes 4:13) and confused about what that event meant for themselves (1 Thes 5:1-11). They must also help those afflicted with moral or spiritual weakness in the face of persecution (1 Thes 3:3-5) or temptation (1 Thes 4:3-8) or the like. Finally, they should show patience with everyone. Above all, they should never pay back evil for evil in accord with the words of Christ (see Mt 5:38-42).
41. 1 Thessalonians 5:16 In order to carry out the regulations given in vv. 12-15, Christians need personal communion with God. They are to be joyful always (see Mt 5:11-12; Acts 5:41; 16:25; Phil 1:18; 4:4). Indeed, they are to be “sorrowful, and yet . . . always rejoicing” (2 Cor 6:10). However, this Christian joy does not depend on earthly circumstances or feelings. It stems from what Jesus has done for us supernaturally, which never goes away.
    At the same time, Christians are to be constant in prayer. It is vital for them to lift the heart to God while being occupied with their duties. Concerning prayer, see 1 Thes 1:3; 2:13; Rom 1:9-10; Eph 6:18; Col 1:3; 2 Tim 1:3.
    Finally, Christians are to give thanks in all circumstances. Regardless of their human situation, they know that God has called them to eternal salvation and gives them the grace to attain it. Therefore, no matter what the circumstances may be, they can remain in a state of thankfulness (see Eph 5:20).
42. 1 Thessalonians 5:19 Paul now speaks about the responsibilities in communal worship. Christians must never extinguish the Spirit (v. 19). He is probably referring to curbing the charisms in any way. Guiding the charisms is necessary, but overcontrol is detrimental. In particular, the gift of prophecy must be esteemed properly and all charismatic manifestations must be duly tested. Any evil that tries to mask itself as a genuine representation of the Spirit must be discarded. Only then can worship be true.
43. 1 Thessalonians 5:20 Prophecies: the reference is not to the Old Testament Prophets but to those who exhorted the Christian communities (see 1 Cor 12:10-29; 13:2; 14:3).
44. 1 Thessalonians 5:23 This Letter concludes like a liturgy: blessing, kiss of peace, request to have the apostolic Letter read publicly, and final wish.
45. 1 Thessalonians 5:23 Spirit and soul and body: i.e., the whole Christian person. The spirit is that which is open to the influence of grace; it is also the source of divine life with the Christian (see Rom 5:5). This is the only place in Paul that refers to this tripartite division.
46. 2 Thessalonians 1:1 The salutation is identical to that of First Thessalonians (1:1) except for two additions: (1) God is called “our” Father (v. 1), the Father of Christians—his Fatherhood of Jesus is expressed in other Letters (e.g., 2 Cor 1:3; Eph 1:3; 1 Pet 1:3). (2) The phrase “from God our Father and the Lord Jesus Christ” is added to v. 2 to identify the sources of “grace and peace.” Paul regards Jesus as the Deity in the fullest sense since he names him on a par with the Father as coauthor of the favor and the relationship promised in the blessing.
47. 2 Thessalonians 1:3 Paul thanks God for the progress made by his valiant community in their faith, love, courage, and good name. All this will be manifested and judged at the Lord’s Coming, which Paul describes once more by utilizing the dramatic scenario current among the Jews of his day. Woe to those who oppose God, for they will be immediately distanced from the Lord. But what glory there will be for those who believe!

    ³ 
    The concept of revelation, or apocalypse, that emerges in this passage represents an essential idea of the Old and New Testaments: our religion is, above all else, something that precedes and transcends time. In history God is constantly manifesting himself as the Savior of humanity. To illustrate it, one can have recourse to the grand imaginative visions of the judgments set forth in Isa 24–27; Dan 7–12; Mt 24–25; Mk 13; and Lk 17:22-37; 19:11-27; see also introduction to the Book of Revelation.

48. 2 Thessalonians 1:12 The grace of our God and Lord Jesus Christ: another translation possible is: “The grace of our God and of the Lord Jesus Christ.”
49. 2 Thessalonians 2:1 Paul uses the style and manner of apocalypses, but he speaks first and foremost as an apostle. He employs images and symbols to express where he is going and where he is leading the faithful. From the very beginning of Biblical history, God and Satan (i.e., the forces of evil) are involved in an implacable combat in which human beings are at the same time the terrain and the stakes. Christ is the conqueror of these evil forces. His victory, obtained on the cross, will be manifested on the great Day of his majestic return. We must prepare for this Coming.
50. 2 Thessalonians 2:1 Paul indicates that a problem has arisen concerning the circumstances surrounding the Day of the Lord. In times of crisis, there are always falsehood-mongers to whom the faithful give willing ear—but whom they should avoid altogether. So the Apostle intends to set forth certain features of the Day in order to correct what is being falsely claimed.
51. 2 Thessalonians 2:2 Is already here: Paul insists that the Day of the Lord has not already come, for the final days have not begun and their completion is not imminent.
52. 2 Thessalonians 2:3 Making use of images borrowed from the Prophets and from the authors of apocalypses, Paul brings on stage the forces of evil and the true witnesses of God: they constitute respectively the adversary and the obstacle. The portrait of the adversary gathers together in one personage all the doers of evil who are based on the historical enemies of God’s people in the Old Testament—especially Antiochus IV Epiphanes (see Dan 11:36) who in his supreme folly wanted to make himself a god.
    The obstacle, which was doubtlessly well known to the Thessalonians, stands for a more obscure reality for us; it could refer to the ensemble of believers who work to bring about the Kingdom of God (see also note on 2:6 below). Even though their victory is to be awaited, it is no less assured. This victory is based upon the Paschal Mystery with its twofold aspect of Death and Resurrection. Throughout the centuries, the forces of death and the People of God never cease to confront one another in the life of the world, in the heart of each person.
53. 2 Thessalonians 2:3 That Day cannot come: these words have been supplied in the text in order to bring out more clearly Paul’s meaning; the original sentence is incomplete. The lawless one . . . the son of destruction . . . the adversary: the leader of the rebellion, who will also come to be called “the Antichrist” (1 Jn 2:18; 4:3; 2 Jn 7).
54. 2 Thessalonians 2:6 What is now restraining him: some suggestions about the identity of this obstacle (in addition to the one mentioned in note 2:3b-12 above) are: the Roman State and its emperor; the principle of law embodied in the state; the Holy Spirit through the Church; and the preaching of the Gospel (possibly by Paul himself), for the end could not come until the Gospel was preached to all nations (see Mk 13:10).
55. 2 Thessalonians 2:8 Paul describes what will precede the Lord’s coming. He glimpses, toward the end of human history, a spectacular offensive launched by the forces of evil under the instigation of Satan. A great apostasy will follow (see Mt 24:10-12; Lk 18:8; 21:12-19; 1 Tim 4:1). The lawless one is both anti-God and anti-Christ, but he will not have the last word. On the day, when he thinks he has conquered, he will be confronted with the dazzling manifestation of Christ and completely overcome.
56. 2 Thessalonians 2:10 Love of the truth: one of Paul’s most felicitous expressions, it refers to love of the Gospel, the acceptance of this unprecedented gift that comes from the Father, Christ, and the Spirit. To refuse it is to exclude oneself from love forever.
57. 2 Thessalonians 2:13 Paul is thankful that he and his coworkers can look forward to salvation for themselves and for their converts. The beneficiaries of God’s saving work cannot rest on their laurels, however. They must be ever active in good works and keep the teachings (traditions) of the Church. The Apostle goes on to ask the converts to pray for him and his coworkers and calls down God’s grace on them.

    ¹³ 
    He also sets forth the proper solution for idlers. The Thessalonians must admonish idlers yet deal charitably with their mistakes. Such persons are not to be cast out of the community, but to be given frequent warnings.

58. 2 Thessalonians 2:13 Here we find the same advice as was given in the First Letter. Christian life unfolds in the love of the three divine Persons; fidelity to the authentic tradition that the apostles have transmitted in writing or by living word; prayer; and constancy of effort.
59. 2 Thessalonians 2:13 These two verses show the harmonious working of all three Persons of the Trinity in the divine plan of salvation: God the Father chooses and calls his people; God the Son shares his glory with his own; and God the Holy Spirit imparts his sanctifying grace. From the beginning: another translation possible is: “as the firstfruits.”
60. 2 Thessalonians 2:15 Traditions: i.e., the teachings contained in tradition; they are both oral and written (see 2 Thes 2:5; 3:6; 1 Cor 11:2), just as was the case with rabbinic law (see note on Mt 15:2ff).
61. 2 Thessalonians 2:16 Jesus is here named before the Father; despite the double subject, the verbs in the Greek text are in the singular number. Could the unity of Father and Son be better expressed?
62. 2 Thessalonians 3:6 In putting work at the service of the community, Paul places it under the sign of love for God, for one’s brothers and sisters, and for the Church. To eat one’s own bread constitutes the primary dignity of a person (v. 10). By demanding exemplary conduct from Christians, Paul remains in line with Jesus and the primitive Church (see Mt 18:15-18; 1 Cor 5:1-13).
63. 2 Thessalonians 3:16 In order to discourage forgeries of his letters (see 2 Thes 2:2), Paul takes care to authenticate the letters that he dictates and causes to be set down—he writes out a few words with his own hand (see also 1 Cor 16:21 and Col 4:18). In the cases of Galatians and Philemon, it appears that Paul wrote more than just the concluding phrases (see Gal 6:11 and Philem 19).
64. 1 Timothy 1:1 The majority of Paul’s Letters were sent to Churches, but four were addressed to individuals: Timothy (two Letters), Titus, and Philemon. Titus and Timothy were not apostles but evangelists (see 2 Tim 4:5). Timothy (whose father was Greek and his mother a Jewish Christian) had been converted by Paul’s preaching (see Acts 16:1-3) and so was Paul’s “loyal child in the faith.”
65. 1 Timothy 1:1 Savior: this title, given to both the Father and Jesus, is characteristic of the later Letters of Paul, perhaps in reaction to the pagan environment in which the gods were “saviors” and the emperor was worshiped as a god. Jesus our hope is one of Paul’s finest descriptions.
66. 1 Timothy 1:3 In writing to the Colossians, Paul had already denounced the infatuation with hazardous theories that characterized some Christians of Jewish origins in the region of Ephesus. Once again, fanciful theologies, hollow ideas, and obscure mythologies are being given free rein in Ephesus. Some converts from Judaism—who are familiar with the new Greek mythological currents as well as the play of Biblical genealogies—give themselves up to speculations without end or purpose, and they abandon the essence of faith and love.

    ³ 
    They claim to be teachers of the Law, but they preach nonsense. Hence, they must be reminded that the Law is primarily a discipline of life rather than an object of speculation (see Rom 7:12-16; Gal 3:19); above all, the importance of a sane doctrine that fixes one’s thoughts and guides one’s life must be inculcated in them. In the midst of an anarchic agitation, Christians must always come back to the profound meaning of the Gospel, exemplified by Paul’s life and vocation.

67. 1 Timothy 1:3 When I was setting out for Macedonia: an event not mentioned in Acts; hence, it probably occurred after Acts 28 between Paul’s first and second Roman imprisonment. He had founded the Church at Ephesus on the Third Missionary Journey some eight years earlier (see Acts 19:1—20:1).
68. 1 Timothy 1:10 Sodomites: adult males who have relations with boy prostitutes. The latter are also known as catamites after the Latin name (Catamitus) of Ganymede, the cupbearer of the gods in Greek mythology. See also Rom 1:26f and 1 Cor 6:9. Slave traders: literally, “dealers in men,” who included slaves but also men destined to be thrown into the arena or to serve unmentionable vices.
69. 1 Timothy 1:15 This saying can be trusted and merits complete acceptance: a formula that corresponds to the Aramaic expression in the Gospels: “Amen, I say to you.” It is found only in the Pastoral Letters—here and in four other places: 1 Tim 3:1; 4:9; 2 Tim 2:11; Tit 3:8. (In the first, third, and fourth of these it is abbreviated.)
70. 1 Timothy 1:17 Immortal, invisible, the only God: here again Paul gives the true God titles used in pagan worship; see vv. 1 and 11.
71. 1 Timothy 1:18 Prophecies . . . about you: Timothy received his investiture as an apostle in the presence of prophets, that is, charismatic individuals who had the gift of guiding the faithful along their way to God or of calling men to the missionary apostolate (see 1 Cor 12:28-29; Acts 13:1-3; Eph 3:5).
    Fight the good fight: the Christian life is one long struggle against (1) Satan (see 2 Cor 2:11; Eph 6:11-12); (2) the flesh (see Rom 7:23; Gal 5:17; 1 Pet 2:11); (3) the world (see Jn 16:33; 1 Jn 5:4f); and (4) death (see 1 Cor 15:26; Heb 2:14f). Christians are called upon to be filled with faith and to use the armaments of faith (see Eph 6:14-18), and to be vigilant (see 1 Pet 5:8). Through Christ, they will attain the final victory with its eternal rewards (see Rom 16:20; 2 Tim 4:8; Rev 2:17; 3:5; 21:7).
72. 1 Timothy 1:20 Hymenaeus: see 2 Tim 2:17f. Alexander: possibly the same person as in 2 Tim 4:14. Handed over to Satan: these individuals were probably excluded from the community and abandoned “to Satan.” This excommunication was inflicted for the purpose of correcting them and making them come to their senses as they rediscovered their desire for salvation and the Gospel (see 1 Cor 5:5).
73. 1 Timothy 2:1 This section instructs Timothy about the public worship of the community and lists some qualifications that bishops and deacons must possess. In the process, it bestows on the Church two time-hallowed titles: “the Church of the living God” and “the pillar and bulwark of the truth.”
    It then concludes by stressing the universality of Jesus’ role in his Resurrection visitation to angels as well as humans and in his enthronement as Lord of the Church. Hence, the belief in Christ’s Paschal Mystery is shown to be one of the basic aspects of the faith of the Church.
74. 1 Timothy 2:1 Nero was in power, and Paul perhaps had a presentiment of a dark future for Christians. He therefore urges them to include all human beings in their intercession. Liturgical prayer must be universal prayer, for it is carried along by a conviction: God has sent his Son to bear witness that the Father wills the salvation of the whole world. It is the mission of Paul and ultimately of the Church to make this truth well known.
75. 1 Timothy 2:5 This text was probably part of a very early creed. Some scholars regard it as a Christian version of the Jewish shema: “Hear, O Israel, the Lord, our God, is Lord alone . . .” (Deut 6:4f). The Letter to the Hebrews gives a lengthy development of this central affirmation of the Christian faith.
76. 1 Timothy 2:8 First of all, Paul describes the attitude of prayer, stressing that it must arise from a heart filled with love (see Mt 6:14; Mk 11:25). Then he issues recommendations for different groups and states of life. In keeping with the custom of the time, women were excluded from official roles in worship (see 1 Cor 14:34-35).
    We see a teaching already in existence concerning style of dress, a teaching that has often been renewed in the Church: Christians should endeavor to be rather than to appear. The New Testament several times recognizes the value of virginity (see 1 Cor 7:8, 25); but here, in opposition to heretics who forbade marriage (1 Tim 4:3), Paul emphasizes the point that the vocation of women is to give life.
77. 1 Timothy 2:9 This verse does not place a total ban on wearing jewelry or expensive clothes or braiding one’s hair. These things are singled out here because in the society of Paul’s day they were signs of unconscionable extravagance and self-importance.
78. 1 Timothy 3:1 Christian communities have multiplied and grown; the Church needs organization. Bishops (“overseers”) or presbyters (“elders”) preach, lead liturgical meetings, and govern the local Churches under the more or less close supervision of the Apostle or his delegates (Timothy at Ephesus, Titus in Crete). These authorities, who are carefully chosen, are aided by deacons, who are appointed to help the apostles in material matters (see Acts 6:1-6) and also in their missionary work (see Acts 8:5-13, 38): to take upon themselves the management of the organization and to bring help to the poor and the sick. It seems that some women, too, may have had similar tasks (v. 11; see Rom 16:1).

    ¹ 
    Thus, Paul sketches a hierarchy of the Church. To serve the Church, Paul demands solid human qualities on the part of candidates. People cannot proclaim the mystery of faith, i.e., announce that God saves the world through Jesus Christ, unless they live that faith. A fragment from a hymn of the time is used to celebrate this mystery: Incarnation, Resurrection, Mission, Ascension.

79. 1 Timothy 3:11 Women: this word could refer either to women deacons or to women who were the wives of deacons. Scholars usually opt for the first reference since there is no possessive (e.g., “their”) and since they are introduced by the same word as in v. 8 (“similarly . . . likewise”), indicating that women too could possess the ministry of deacon. See note on Rom 16:1, in which verse Paul sends greetings to “our sister Phoebe, who is a deaconess of the Church at Cenchreae.”
80. 1 Timothy 3:16 He was . . . vindicated by the Spirit: the holiness and divinity of Christ were made known in the Resurrection (see Rom 1:4). These six lines are regarded as a fragment of a hymn of the time.
81. 1 Timothy 4:1 The time left to announce salvation to the whole world is limited; it is the end time, an age of crisis. In fact, troubled spirits jumble religious ideas together, seeking salvation in a pseudo-asceticism. But true Christians know how to celebrate creation and its realities in a positive way. Such an outlook in matters of doctrine rejects anything that is disordered and inconsistent; it endorses godliness, i.e., the worship of God and the desire to seek his will; attentiveness to the great virtues; love for the public reading of Sacred Scripture (v. 13); and teaching. An apostle finds the strength to persevere in this line of thought by ceaselessly renewing the gift that was given to him through the laying on of hands, i.e., when the community consecrated him for his office, in the name of the Lord.
82. 1 Timothy 4:3 They forbid marriage and require abstinence from foods: this asceticism was not from the Bible but from the erroneous belief that the material world was evil, which was a principal tenet of Gnosticism.
83. 1 Timothy 4:5 It is made holy by the word of God and by prayer: another possible translation is: “it is made holy by the invocation of God in prayer.”
84. 1 Timothy 4:13 Reading: i.e., the public reading of Scripture.
85. 1 Timothy 4:14 Laid their hands on you: an action that had various meanings in the Old Testament, among which was the transmission of authority (e.g., from Moses to Joshua: see Num 27:18-23; Deut 34:9). In the New Testament it symbolizes (1) the bestowal of blessings and benediction (see Mt 19:13, 15; Lk 24:50); (2) the restoration of health (see Mt 9:18; Acts 9:12, 17); (3) the imparting of the Holy Spirit (see Acts 8:17, 19; 19:6); and (4) the gifts and rights of an office (as in this verse and in Acts 6:6; 13:3; 2 Tim 1:6).
86. 1 Timothy 5:1 Paul sets forth the attitude that Timothy should have toward various groups in his Church: the old and the young, widows, presbyters, and slaves. With reference to slavery, one should note that the New Testament does not attack the institution directly but attacks the principle of slavery. For Christian slaves are freedmen of the Lord and their owners are slaves of the Lord (1 Cor 7:21-23). In Christ Jesus there is no distinction between slave and free; all are baptized in one Spirit and form one body (see 1 Cor 12:13; Gal 3:28; Col 3:11). Ultimately, the principle of Christian love prevented Christians from regarding other human beings as slaves.
87. 1 Timothy 5:1 The apostle must have an attitude of respect and closeness for the different categories of the faithful.
88. 1 Timothy 5:3 In reading this passage, the circumstances of the period and concrete conditions in the community must be taken into account. Different types of widows are discussed. Some have a family; in their case, the accent is placed upon a true exchange on the family level. Other widows are all alone; they can serve the Church and are taken into her care.
    When he speaks of young widows, the author cannot resist injecting a caricatural trait; he refuses to let them engage in the exclusive service of Christ and the Church out of fear that later events in their existence may take away their initial enthusiasm. It seems that some communities had the bad experience of premature vows. (1 Corinthians 7:9, 40 exhibited much less distrust in such cases.) It is interesting to note the existence of organized groups of widows in the community.
89. 1 Timothy 5:10 Washing the feet of the saints, i.e., the faithful, was a ritual of hospitality (see Lk 7:44; Jn 13:1ff). It was necessary because the roads were dusty and the footwear consisted of sandals.
90. 1 Timothy 5:17 Presbyters do not seem to be on the same level as the bishops (i.e., “overseers”) mentioned earlier (1 Tim 3:1-7), although they preside at the Liturgy and explain the Scriptures. This fact seems to pave the way for the monarchical episcopate that developed in the Church during the second and third centuries. The poverty required of his ministers by Christ does not prevent the Gospel workers from earning a living by their labor, even though Paul himself has always refused to accept any assistance. But anyone who has the desire to serve the Church must have shown to be a serious Christian. The responsibility for the community must not be conferred lightly on anyone.
    Paul then places his full attention on his favorite disciple (v. 23).
91. 1 Timothy 5:17 Double honor: i.e., respect and an honorarium for their labor.
92. 1 Timothy 5:18 Both citations (Deut 25:4 and Lk 10:7) are called “Scripture.” This shows that whatever portions of the New Testament were available at the time were already regarded as equal to the Old Testament in authority.
93. 1 Timothy 5:21 The chosen angels: in contrast to the fallen angels (see 2 Pet 2:4; Jude 6).
94. 1 Timothy 6:1 Paul speaks on more than one occasion of the lot of slaves (see 1 Cor 7:21-24; Gal 3:28; Eph 6:5-9; Col 3:22-25; Tit 2:9-10; Philem 10-17; 1 Pet 2:18-20). What he speaks of here is not about the social institution of the time but about fidelity and relationships within a de facto institution.
95. 1 Timothy 6:2 The final instruction to Timothy concerns combating false teaching about wealth, fighting the good fight of the faith, and amassing true riches in place of earthly wealth. In order to understand the kind of disastrous teaching we are dealing with here, it suffices to examine the portrait of a false teacher. He is a man who gives in to every snare, chasing after reputation, emotional satisfaction, and money without paying any real attention to the faith. The true teacher, on the other hand, knows how to embrace suffering and live according to the truth. He is a man who professes the faith and fights for it while totally enveloped by the mystery of Christ that is evoked in the beautiful final hymn in 1 Tim 6:14-16.
96. 1 Timothy 6:10 Money in itself is neither good nor bad. It is the love of money that is evil, and indeed the root of all types of evil. Therefore, it is not wrong for believers to be well off—so long as they do not take pride in their riches but use them “to do good.”
97. 1 Timothy 6:11 Man of God: a well-known title that had been applied to Moses and the Prophets in the Old Testament (see Deut 33:1; 1 Sam 2:27). It highlights the spiritual power possessed by leaders of the Church.
98. 1 Timothy 6:12 Confession: perhaps the profession of faith that Timothy made when consecrated to the ministry.
99. 1 Timothy 6:17 This passage calls for Christians to cast off the quest for riches that permeated their society and to change their attitude toward them.
100. 1 Timothy 6:20 Once again one of the major themes of the Letter is highlighted in this Conclusion: guard the deposit of faith that has been entrusted to you.
101. 1 Timothy 6:20 What has been entrusted to you: literally, “the deposit,” that is, sacred doctrine, the authentic Gospel (see 1 Tim 1:10-11; 2 Tim 1:13-14). Wrongly considered to be knowledge: the ensemble of doctrines that were taught by heretics and that on many points foreshadowed the Gnosticism of the second century.
102. 1 Timothy 6:21 All of you: the plural indicates that this Letter was intended to be read to the whole community.
103. 2 Timothy 1:1 Paul begins his Letter with a salutation that is similar to the one found in 1 Timothy, adding to it the words “whose promise of life is fulfilled in Christ Jesus.” He calls Timothy his “beloved child,” and the actual greeting is the same as that of 1 Timothy, showing that everything we have comes to us from God through Christ. As in most of his Letters (the exceptions are Gal, 1 Tim, and Tit), Paul then follows his salutation with a section thanking God for the recipients of the Letter. He focuses on his relationship with Timothy and his confidence in Timothy’s faith.
104. 2 Timothy 1:4 Your tears: those shed by Timothy when Paul was leaving Ephesus (see 1 Tim 1:3).
105. 2 Timothy 1:5 According to Acts 16:1, Timothy’s mother (Eunice) was a Jewish Christian while his father was a Greek and apparently an unbeliever. Here we learn that his grandmother (Lois) was also a Christian.
106. 2 Timothy 1:6 Paul warns that self-interest and discouragement must not get the best of the apostle’s ardor and determination. Rather, he must rely upon the graces that were given him when he received the ministry and was gripped by the Spirit at his missionary sending forth (see 1 Tim 4:14). He must once again place himself at the service of the Gospel, which is the announcement of the coming of Christ and the salvation that he gives. There is no missionary life without spiritual renewal.

     ⁶ 
     The last seven verses go on to give examples of men of God who have endured: Paul and Onesiphorus.

107. 2 Timothy 1:6 Laying on of . . . hands: see note on 1 Tim 4:14.
108. 2 Timothy 1:9 Paul insists that redemption from sin and the call to holiness are freely given to human beings in accord with God’s plan (see Eph 1:4).
109. 2 Timothy 1:10 Appearance: the reference here is to the Incarnation.
110. 2 Timothy 1:11 Teacher: most manuscripts read: “teacher of the nations,” which scholars regard as a gloss based on 1 Tim 2:7.
111. 2 Timothy 1:12 That Day: the day of judgment and crowning. What he has entrusted to me: i.e., the deposit of faith (see 1 Tim 6:20). Another possible translation is: “what I have entrusted to him,” i.e., the fruits of his ministry.
112. 2 Timothy 1:15 Paul is deeply disappointed that he has been deserted by Christians from Asia, including two upon whom he was counting—Phygelus and Hermogenes. Some scholars believe that Phygelus was the leader of lapsed Christians in Rome (see Phil 1:15f).
113. 2 Timothy 1:16 Onesiphorus: a helper of Paul—probably during his first Roman imprisonment (see v. 8)—whose household was in Ephesus and who is not mentioned elsewhere (see 2 Tim 4:19).
114. 2 Timothy 1:18 Lord . . . Lord: the first “Lord” doubtless refers to Christ and the second to the Father.
115. 2 Timothy 2:1 The author then goes on to enumerate eight exemplars that a man of God can follow in some way: Paul (vv. 1-2), a soldier (vv. 3-4), an athlete (v. 5), a farmer (vv. 6-7), Jesus (vv. 8-13), a worker (vv. 14-19), a vessel (vv. 20-23), and a servant (vv. 24-26).
116. 2 Timothy 2:1 The apostolate requires a person’s complete commitment. He bears and transmits the message entrusted by God to the Christian community.
117. 2 Timothy 2:8 Another heading for this section would read “Be a memorial of Jesus Christ,” i.e., be a person whose whole being and action recalls the Resurrection of Christ and renders it present to those he meets, while announcing to them that its fullness will take place at the time of the Lord’s return. This is the finest picture one could give of the life of Paul.
     Verses 11b-13 are probably from a baptismal hymn; to be baptized meant that one should live out, throughout one’s days, the mystery of Christ’s Death and Resurrection (see Rom 6:8; 1 Cor 15:31; Gal 6:14; Phil 3:10; Col 3:3-5).
118. 2 Timothy 2:14 In the portrait of a true missionary, a certain number of virtues must be present: honesty, respect for and acceptance of everyone, courage in persecution, truthfulness without alteration, and rejection of faddish witticisms. The author once more condemns the errors being propagated in the region of Ephesus; they have the look not of a new religion but of a feverish and babbling emotionalism. The Greek mind had difficulty in accepting the resurrection of the body (see Acts 17:32; 1 Cor 15:22), and some avoid the problem by saying that the resurrection has already taken place at Baptism but that it is solely a case of a spiritual resurrection.
     They forget above all that the faith is founded on the word of God, which provides the initiative and that believers have merely to respond. It is the quality of their faith that classifies believers in the Church, not the abundance of their opinions. Yet leaders must be very kind and not condemn any of the members of the community.
119. 2 Timothy 2:14 Before God: many manuscripts read: “before the Lord.”
120. 2 Timothy 2:17 Hymenaeus: see 1 Tim 1:20. His punishment has not helped him.
121. 2 Timothy 2:19 Foundation . . . sealed: the foundations of buildings in antiquity were sealed and adorned with inscriptions. As inscriptions Paul uses Scripture texts that complement one another: Num 16:5 (God cares for those he loves) and Num 16:26; Isa 26:13; 52:11 (these must lead upright lives).
122. 2 Timothy 2:22 Those who call on the Lord: i.e., Christians (see Acts 19:14ff; Rom 10:12f).
123. 2 Timothy 3:1 For the last times, Jesus had already announced somber perspectives: false messiahs would be preached to mislead people into doctrines of perversion (see Mt 24:4-5, 24). For his part, Paul, too, has evoked this revival of evil for the end of history (see 2 Thes 2:3-12; see also 1 Jn 2:18-24; 4:3; 2 Jn 7). Undoubtedly, magicians practiced their wiles at Ephesus; in fact, according to Jewish legend, Jannes and Jambres were leading sorcerers who opposed Moses before Pharaoh (see Ex 7:8ff). Like Paul, everyone who announces the Gospel must accept persecution (see Mt 5:10-11; 10:22; Jn 15:19-20; Acts 13:1—14:28). It is a call for strength and firmness.
     The important thing for the envoy of God and the Church is to remain faithful to the word of God as reported in Scripture. He is assured of finding therein nourishment for his faith and help for his ministry. This text is often referred to as bearing witness to the inspiration of Scripture.
124. 2 Timothy 3:5 Godliness: i.e., true religion (see 1 Tim 4:7).
125. 2 Timothy 3:11 Lystra was Timothy’s native place; for the persecutions, see Acts 13:50; 14:5-19.
126. 2 Timothy 3:14 From whom you have learned it: Timothy had been instructed by his Jewish grandmother and mother (see 1 Tim 1:5).
127. 2 Timothy 3:16 The verse gives clear witness to the inspiration of Scripture. The Jews of that day believed in the inspiration of the three parts of the Old Testament. However, they ascribed the highest type of inspiration to the Pentateuch or Five Books attributed to Moses (also known as the “Torah” or Law), a lower type to the Prophets, and an even lower one to the Writings.
     The sacred writers of the New Testament cited the Old Testament about 350 times in such a way as to show that Christians shared the belief of the Jews in the divine origin of the sacred books. In addition, the New Testament speaks of inspiration in the Old Testament Scriptures explicitly here and in 2 Pet 1:19-21, and of the New Testament writings implicitly in 2 Pet 3:14-16.
     In the Constitution on Divine Revelation, Vatican II says: “Holy Mother Church, relying on the belief of the apostles, holds that the Books of both the Old and the New Testament in their entirety, with all their parts, are sacred and canonical because, written under the inspiration of the Holy Spirit, they have God as their Author” (no. 11).
     However, this does not mean that God used the sacred author as a secretary to whom he dictated. Nor did he simply reveal to the human author the contents of the Book and the way in which this should be expressed. Rather, the human author is a living instrument endowed with reason who under the divine impulse brings his faculties and powers into play in such a way that all can easily gather from the Book produced by his work his distinctive genius and his individual characteristics and features. In other words, the sacred author, like every author, makes use of all his faculties—intellect, imagination, and will—to consign to writing whatever God wanted written, and no more.
     By virtue of the divine condescension, things are presented to us in the Bible in a manner that is in common use among human beings. For as the substantial Word of God made himself like human beings in all things except sin (see Heb 4:15), so God’s words, spoken by human tongues, have taken on all the qualities of human language except error.
128. 2 Timothy 4:1 Apostles, missionaries, and pastors are first of all men of the Gospel and evangelization. The project that animates their existence is to awaken human beings to the true worship of the living God. This is a much more pressing task when a swarm of vain ideas sows confusion. Such a time has come, says Paul.
129. 2 Timothy 4:1 Living and the dead: Christ will return to judge both the living and the dead (see Mt 25:31; Jn 5:26-29; 1 Thes 4:15-17). This was doubtless an early teaching (see Acts 10:42; 1 Pet 4:5), and it became part of the Creed.
130. 2 Timothy 4:5 At the end of this verse, the Vulgate adds the words “Be sober.”
131. 2 Timothy 4:6 In these last moments Paul affirms that his blood is about to be shed as a sacrifice to God (it was Jewish practice to pour oil or wine on a burnt offering: see Ex 29:40; Phil 2:17). He then uses images from sports to express his certainty of having remained steadfast in the faith. Although his fate had recently been a sad one and he was abandoned and betrayed, his gaze remains fixed on the Lord to announce the Gospel of salvation to the very end and to enter into his Kingdom.
132. 2 Timothy 4:8 Crown: probably a reference taken from the laurel wreath that was customarily placed on the head of a winning athlete or a victorious soldier (see 2 Tim 2:5; 1 Cor 9:25).
133. 2 Timothy 4:10 Demas had been with Paul during the latter’s first imprisonment in Rome (see Col 4:14; Philem 24). Crescens is mentioned only here in the New Testament. Galatia here means Gaul, according to the terminology used at that time by writers of Greek. Dalmatia is equivalent to present-day Albania and part of the former Yugoslavia; it is also called Illyricum in the New Testament (see Rom 15:19).
134. 2 Timothy 4:11 Luke: the “beloved physician,” mentioned in Col 4:14 and Philem 24, who accompanied Paul throughout much of his Second and Third Missionary Journeys (see note on Acts 16:9-15). Mark: the same person who had left Paul and Barnabas in the midst of the First Missionary Journey (see Acts 13:13). Paul’s refusal to take him along on the Second Missionary Journey caused Barnabas to separate himself from the Apostle and take Mark with him on a mission to Cyprus (see Acts 15:36-41). However, Mark later proved himself to Paul and was present with him during the first Roman imprisonment (see Col 4:10; Philem 24).
135. 2 Timothy 4:12 Tychicus: a fellow worker of Paul (see Acts 20:3-5; Eph 6:21; Col 4:7).
136. 2 Timothy 4:13 Cloak: probably a long-sleeved traveling garment that Paul could use to keep warm during his imprisonment. Carpus: possibly the Apostle’s host at Troas, but nothing is known for certain about him. Scrolls: undoubtedly some type of printed documents. Parchments: perhaps leather scrolls of Old Testament Books.
137. 2 Timothy 4:14 Alexander the coppersmith: this seems to be the same Alexander mentioned in 1 Tim 1:20; he may have testified against Paul in court. The Lord will repay: citation from Pss 28:4; 62:13; and Prov 24:12.
138. 2 Timothy 4:17 The Lord stood at my side: Paul’s ultimate strength lay in his total dependence on the One who commissioned him (see 2 Cor 12:9-10; Phil 4:11-13).
139. 2 Timothy 4:18 It is noteworthy that this doxology is centered on Christ the Savior and Redeemer (see Rom 16:25; Gal 1:5).
140. 2 Timothy 4:19 This conclusion gives a series of short requests, instructions, and greetings.
141. 2 Timothy 4:19 Prisca and Aquila: Prisca (see Rom 16:3; 1 Cor 16:19) is the diminutive form of Priscilla (see Acts 16:2, 18f, 26). She and her husband Aquila were Jewish Christians who had met Paul on his first visit to Corinth during the Second Missionary Journey. They had come to Corinth from Rome, and like Paul they were tentmakers (see Acts 16:2f). Later they went with Paul to Ephesus (see Acts 18:18f), where their house became a Christian meeting place for several years before they returned to Rome (Rom 16:3f; 1 Cor 16:19). They had now gone back to Ephesus (see 1 Tim 1:3). Onesiphorus: see note on 2 Tim 1:16.
142. 2 Timothy 4:20 Erastus: see note on Rom 16:23. Trophimus: a Christian from Ephesus (see Acts 21:29), who accompanied Paul to Jerusalem (see Acts 20:4) and was thought by the Jews to have entered the temple, thus leading to the riot that resulted in Paul’s arrest (see Acts 21:29ff) and first imprisonment at Rome. Miletus: a seaport on the coast of Asia Minor about 50 miles from Ephesus.
143. 2 Timothy 4:21 Nothing is known for certain about Eubulus and Pudens. There is a western tradition that Linus was the successor of Peter as Bishop of Rome, and that Claudia was his mother.
144. 2 Timothy 4:22 Some manuscripts add the words “Jesus Christ” after “Lord” and “Amen” at the end of the verse. The first “you” in the Greek (translated as “your”) is singular, indicating that the Letter was addressed to Timothy alone; the second is plural (“all of you”), indicating that it was intended to be read aloud to the community.
145. Titus 1:1 In this beautiful salutation the author highlights the centrality of the Letter’s salvation theme in two ways. (1) He defines the role of an apostle—to tell all people of God’s plan to lead them to eternal life. (2) He specifically mentions Christ’s role as Savior, which he does in no other salutation.
146. Titus 1:1 Servant of God: this is the only place Paul applies the phrase to himself; elsewhere he calls himself “servant of Christ” (see Rom 1:1; Gal 1:10; Phil 1:1). Apostle: see note on Mk 6:30.
147. Titus 1:4 God our Savior . . . Christ Jesus our Savior: the term “Savior” is applied three times to God the Father (here and Tit 2:10; 3:4; see also 1 Tim 1:1; 2:3; 4:10) and three times to Jesus (Tit 1:4; 2:13; 3:6; see also 2 Tim 1:10).
148. Titus 1:4 My loyal child in the faith we share: Titus is Paul’s true child because he accepts and will proclaim the faith that Paul preaches. This links Titus with the developing chain of tradition.
149. Titus 1:5 The young communities remain under the direct supervision of the Apostle or his delegate. But the latter establishes a group of people entrusted with its day-to-day operation and regular instruction. Such delegates are given various names in the New Testament: presbyters, bishops, and pastors. Each one seems to be responsible for the community.
     After the disappearance of the Apostles and their immediate delegates, the situation will evolve; the community will be led by a bishop, who presides over the college of priests and the group of deacons. At the time of this Letter, the leaders possess an authority linked to that of the Apostle. They must truly imitate his manner of life and also fulfill the primary task of preaching the word of God.
150. Titus 1:7 Bishop: (i.e., “overseer”) this term could replace presbyter (i.e., “elder”: vv. 5-6) because the two were equivalent at that time (see Acts 20:17, 28).
151. Titus 1:10 There will always be troublemakers who profit from fables and practices that they propagate; they monopolize religion instead of entering into the Gospel. The important thing, Jesus had declared (see Mk 7:1-23), was not to wash one’s hands or to forbid foods but to give oneself to God with an upright and sincere heart (see Mt 5:8). The author sternly reminds the Cretans of their now firm reputation as liars, and he does not miss the opportunity to cite (in v. 12) a saying (which had become a veritable proverb) of one of their poets, Epimenides of Cnossos, who lived in the sixth century B.C.
152. Titus 1:10 Jewish converts: literally, “those of the circumcision.” These individuals (who have come to be called “Judaizers”) had two basic characteristics: (1) the belief that Christians had to be circumcised and also keep the Jewish ceremonial law (see notes on Gal, ch. 2); (2) a fondness for unscriptural Jewish myths and genealogies (see note on 1 Tim 1:3-20).
153. Titus 1:15 This is a proverb that takes on a Christian meaning (see Mt 15:10-20; Rom 14:14-23). Christians have been purified by the sacrificial Death of Christ. Hence, to them “everything created by God is good, and nothing is to be rejected, provided that it is received with thanksgiving” (1 Tim 4:4). On the other hand, to those who are corrupt and without faith, nothing is pure. They set up man-made prohibitions against certain foods, marriage, and the like (see Mt 15:10-11, 16-20; Mk 7:14-19; Acts 10:9-16; Rom 14:20).
154. Titus 2:1 The moral rules set forth here could also have been voiced by a Stoic philosopher of the time. The author does not criticize the social climate of his day, but he wants the Christian communities to be models of honesty and dignity. He describes a new spirit: charity. Christians of all ages and all conditions who form the Church must show by their most ordinary actions that they live for God. On these matters, see Eph 5:21—6:9; Col 3:18-21.
155. Titus 2:11 Here, at the center of the Letter, is a beautiful passage for Christmastime. The manifestation (or epiphany) of God must change our way of knowing and living. Christians are on the way to an event; they are hastening toward the final manifestation of Christ in glory. Hence, this text is also a valuable testimony to the faith of the early Christians in the divinity of Christ (v. 14).
156. Titus 2:13 Of our great God and Savior Jesus Christ: this is a clear statement of the divinity of Christ (see also Rom 9:5). Some, however, offer another translation that does not possess that same clarity: “of the great God and of our Savior Jesus Christ.”
157. Titus 2:15 The fact that someone’s life is no longer ruled by passion, egoism, and wickedness is always surprising. It is the sign that such a person is marked by the idea of God’s goodness. With these practical recommendations, the author knows how to evoke in a few words the major aspects of the Christian mystery: love of God; salvation through grace; Baptism; the gift of the Spirit; and the expectation of fulfillment in the end time.
158. Titus 3:1 To be ready to perform any honorable task: another possible translation is: “to be open to every good enterprise.”
159. Titus 3:5 The effects of Baptism are delineated: rebirth, forgiveness of sins by Christ, reception of the Holy Spirit, and the right to eternal life (of which the indwelling Spirit is a pledge—see 2 Cor 1:22).
160. Titus 3:8 The act of believing is not something pertaining only to one’s spirit; it engages one’s whole life. The author shows himself to be severe toward those who spend their time and their understanding on idle discussions and on speculations whose object is no longer the sincere search for truth. Here, for the first time, is enunciated the idea of the seditious person, the “heretic,” a word borrowed from the philosophical schools of the time. In a Christian setting, he is a person who chooses the elements of the faith that suit him and is ready to deny essentials and divide the community.
161. Titus 3:12 Paul takes the opportunity to stress one more time that Christians should do what is good (see Tit 3:1, 8, 14). This will ensure that their lives will not be “unfruitful.” The practice of doing good is above all the concrete mutual help among those who are disenfranchised.
162. Titus 3:12 Artemas: apparently one of Paul’s coworkers, who is mentioned nowhere else. Tychicus: a trusted coworker of Paul who on several occasions seems to be traveling with the Apostle or for him (see Acts 20:4; Eph 6:21f; Col 4:7f; 2 Tim 4:12). Nicopolis: a city in the Roman province of Epirus on the west coast of Greece.
163. Titus 3:13 Zenas . . . Apollos: almost certainly the bearers of this Letter. Zenas is a coworker of Paul mentioned nowhere else. Apollos is the well-known Alexandrian Jewish convert who was fully instructed at Ephesus and worked effectively in the Church of Corinth (see Acts 18:24-28; 19:1; 1 Cor 1:12; 3:4-6; 16:12).
164. Titus 3:14 Urgent needs: another possible translation is: “practical needs.”
165. Titus 3:15 Grace be with all of you: some manuscripts have: “The grace of the Lord [or ‘of God’] be with all of you. Amen.” All of you: the plural form indicates that Paul intended the Letter to be read to the whole Church (see 1 Tim 6:21; 2 Tim 4:22).
166. Philemon 1:1 The salutation indicates that a group of Christians meets together in Philemon’s house and should aid him to decide Onesimus’ fate. These include Apphia, thought to be his wife, and Archippus, thought to be his son, who is also a pastor like Paul (“fellow soldier [of Christ]”). Under the circumstances, Philemon would have had to be an extremely strong-minded individual to resist the eloquent plea of Paul and his protégé Timothy.
167. Philemon 1:1 Timothy: see Introduction to First Timothy.
168. Philemon 1:2 Archippus: the apostolic worker mentioned in Col 4:17. Fellow soldier: the only other use of this phrase in the New Testament is in Phil 2:25 concerning Epaphroditus. It exemplifies Paul’s use of military terms to symbolize the service of a Christian (see Rom 6:13; 13:12; 2 Cor 10:3f; Eph 6:10).
169. Philemon 1:4 Recalling his friend’s love and faith, Paul prays that Philemon’s active participation in the Christian faith will be increased as a result of the latter’s perception of God’s great goodness to both of them. He is implying what he makes specific elsewhere—that good works are the result of a mature knowledge of the faith (see Col 1:9f). In this case, Philemon’s Christian maturity will lead to the beneficial treatment of Onesimus at his hands.
170. Philemon 1:5 Saints: all the faithful are “saints” in virtue of their consecration to Christ.
171. Philemon 1:7 Hearts: literally, “intestines,” the part of the body that was considered to house the emotions of pity and love (see vv. 12, 20).
172. Philemon 1:8 With a touch of humor, Paul utilizes a double play on words. He plays with the meaning of the name “Onesimus,” which is “useful,” and with the meaning of another Greek word, chrestos, which is part of achrestos, the word for “useless,” and euchrestos, the word for “useful.” In the background is the point that chrestos sounds like Christos, which means “Christ.”
     Paul also takes the responsibility to relieve any financial burden that Philemon may have incurred in the affair, but he ends up saying that it is Philemon who is more indebted to the Apostle himself! Indeed, the slave’s flight may turn out to be a grace—it offers Philemon the chance to acknowledge him as a “brother” in Christ.
173. Philemon 1:10 My child: Paul became a father to Onesimus by converting him (see 1 Cor 4:15; Gal 4:19).
174. Philemon 1:12 My very own heart: a wonderful description at a time when slaves were regarded as things.
175. Philemon 1:15 Paul reasons that since he has found Christ, Onesimus is returning to Philemon as a beloved brother in Christ rather than as just a slave. Master and slave are now both brothers in Christ. Hence, for Philemon to treat Onesimus solely as a runaway slave would be entirely unfitting with his Christian witness.
176. Philemon 1:16 As a man: literally “in the flesh.”
177. Philemon 1:17 Paul is doing the same thing for Onesimus with Philemon that Christ did for us with God the Father.
178. Philemon 1:20 Benefit: the Greek for this word is another play on the name Onesimus: what Paul wishes to get out of the master is Onesimus himself; he wants to be able to make use of the Useful One.
179. Philemon 1:21 The Apostle is confident not only that his request will be more than fully granted but also that he will soon have the joy of being reunited with Philemon. He thus sees hope for a quick release from imprisonment.
180. Philemon 1:23 Epaphras: founder of the Church at Colossae, who may have been a tenant in the house in which Paul lived as a prisoner (see Acts 28:30).
181. Philemon 1:24 Mark, Aristarchus, Demas, and Luke: see notes on Col 4:7-17; 4:10; and 4:14; also notes on 2 Tim 4:10; 4:11.
182. Philemon 1:25 See note on Phil 4:23.