For the Pauline epistles, discuss how the opening and thanksgiving sections shed

light on the purposes of and main themes in the letters

The standard structure of an ancient Hellenistic letter consists of an opening, a

body and a closing. Usually the letter starts with a salutation (chairein) of “A (sender) to

B (recipient), greetings” format. Apostle Paul’s letters usually follow such Hellenistic

conventions but he would also significantly expand on its basic pattern to incorporate

certain distinctive Christian features that often introduce the main themes or specific

purposes of his writing. Typically, Paul would identify himself as an “apostle” and

“servant” and address the recipients as “saints”, “beloved” or “the church of God” at a

certain geographical location. Jerome Murphy-O’Connor wrote that a number of Greek

private letters from Egypt from 200 BC to 200 AD contained an “I give thanks to the

gods" formula. It was not a banal convention but was used only where the parties were

genuinely religious and “what is uppermost on the writer’s mind surfaces in the

thanksgiving period”.1 Paul’s thanksgiving content showed more evidence of Jewish than

Hellenistic “eucharistic” influence as they were directed to God (1 Cor 1:4; 1 Thess 1:2)

who is known as the “Father of Jesus Christ”.

Unlike secular greetings, his opening sections would often contain a benediction

(“grace and peace to you”), prayer, blessing, doxology or thanksgiving to God that often

set the tone and preview of the following content. The benediction affirms the spiritual

blessings that the recipients partake of and express the desire that they may experience

these blessings more richly. More often than not, the opening sections have a didactic

1
Jerome Murphy-O’Connor, Paul the Letter-Writer: His World, His Options, His Skills, (The Liturgical
Press: Collegeville, Minnesota, 1995), page 57

1
function that sets forth certain theological teachings that he deemed to be important. The

thanksgiving sections could show the apostle’s deep pastoral concern for the readers. As

such, it would be rewarding to pay close attention to the opening sections of Pauline

epistles and observe how light is shed on their main themes and purposes. For the present

paper, we shall review the opening sections of New Testament letters that explicitly bear

the name of Paul as sender according to its canonical order.

Romans

The letter to the Romans was written to a community that Paul had no personal

acquaintance of. In the thanksgiving, he thanked God that their faith was reported “all

over the world” (1:8). Paul planned to visit Rome so that he may preach the gospel and

have a “harvest among you” (1:13, 15).2 It was his obligation to preach the good news to

Greeks and non-Greeks for it is the power of God for the salvation of all who believe

(1:16). In doing so, Paul found it necessary to lay out the gospel message which he

intended to preach amongst them.

Major theological themes in this grand exposition of the gospel can be found in the

opening salutation as well. After identifying himself as an apostle set apart for the gospel,

Paul would highlight that this message of salvation was divinely promised through the

prophets in the Holy Scriptures concerning the Jesus Christ who mediated humanity and

2
For a discussion of the purpose of Romans, see Walter A. Elwell and Robert W. Yarbrough,
Encountering the New Testament: A Historical and Theological Survey, (Grand Rapids, Michigan: Baker
Books, 1998 ), page 276

2
God. Because of Christ, he received grace to call people to the “obedience that comes

from faith” (1:5). In the following content, Paul would argue that Jews and Gentiles alike

were morally responsible before a holy God. The general revelation of God available to

all humanity rendered everyone without excuse. But through the gospel, a righteousness

from God through faith in Christ apart from law has been revealed (3:21). It was also

testified by the Law and the Prophets so Paul would make his case by constantly

appealing to Old Testament figures like Abraham, Isaac, Jacob and Adam. While we

were still sinners, Christ died for us (5:8). Although sin and death came through the

disobedience of Adam, life and righteousness came through the obedience of Jesus.

(5:12-21) According to Paul, sinners are justified freely by His grace through faith in his

atoning sacrifice (3:24-25). This is the obedience that comes from faith.

1 Corinthians

The opening salutation identified Paul as having been called to be “an apostle of Christ

Jesus by the will of God” (1:1). Sosthenes was mentioned as a co-writer but Paul seemed

to be the main speaker in the ensuing content. In the letter, Paul would need defend his

vocation and rights as an apostle against critics (4:1-4, 9:1-23). Instead of boasting about

his achievements and miracles, Paul would highlight his weakness and suffering for the

sake of Christ. Some arrogant people may have an over realized eschatology that had no

room for the hunger, persecution and abuse that an apostle had to go endure. Paul

planned to send Timothy to remind them of his way of life is consistent with his

teachings as well as to make a personal visit (4:19-21). His critics may also boast in their

3
wisdom and eloquent speech so that Paul had to stress that God chose the foolish things

of the world to shame the wise (1:27) and the power of the gospel does not depend on

“wise, persuasive words” but the Spirit’s power (2:4)3. While the Greeks demand

wisdom and the Jews demand a display of divine power, Paul pointed to the crucified

Christ as both the wisdom and power of God (1:24). Therefore all ground for arrogant

boasting was removed.

The opening thanksgiving was conspicuous in that it complimented the Corinthian church

as having been enriched “in all your speaking and in all your knowledge” (1:5) and not

lacking any spiritual gift (1:7). But it said nothing about their growth in genuine love and

fellowship. The spiritual gifts of “speech” and “knowledge” were points of contention

which Paul would need to address later in the letter (8:1, 13:8-9, 14:2-5). The church

needed correction because it had become arrogant in its own human wisdom (3:18-21)

and gifts of tongues were practiced in a confusing and disorderly manner (14:17-18, 39-

40). Paul would point out that these spiritual gifts need to be exercised in love (13:1-3)

and for the purpose of edifying each other (14:12). The one Lord dispensed diverse gifts

so that the different members of Christ’s Body would be interdependent and had no

ground for boasting. Without love, the gift of tongues and prophecy and knowledge

would be meaningless and profitless like noisome cymbals.

3
The Sophist movement was “characterized by rhetors whose skill and training in oratory attracted public
admiration, not to mention students to their schools”. B. W. Winter argued that Paul consciously framed his
polemic against their claims. See D. A. Carson, D. J. Moo and Leon Morris, An Introduction to the New
Testament, (Grand Rapids, Michigan: Zondervan, 1992), page 281 – 282

4
In the salutation, the church in Corinth was described as “those sanctified in Christ Jesus

and called to be holy” along with other churches everywhere who call on the name of the

Lord. Jesus is stressed as both the Lord of the Corinthian church as well as the other

churches (1:2). In doing so, Paul may have in mind the fact that the church was divided

into different parties aligning themselves with important leaders like Apollos and himself

(3:1-23). Some of the church members were proud of their wisdom and spiritual gifts but

they lacked love for others. They need to be reminded that other churches exist who also

call on the name of the Lord. Like different members of the same body, these believers

should be interdependent and share resources. It would also hint at the collection to be

made for the people of God in Jerusalem (16:1-4).

There was also a scandalous case of sexual immorality involving a man with his father’s

wife in their midst. Their calling to be holy was not answered yet. Paul needed to remind

them of their new sanctified position in Christ so that they must not tolerate sexual

immorality in their midst. It was not his business to judge those outside the church but the

church must preserve her integrity by expelling those inside who committed sexual sins

that were prevalent in the city of Corinth (5:9).

2 Corinthians

Paul’s apostolic identity by the will of God was again expressed in the salutation found in

2 Corinthians 1:1. He praised God for His comfort in all his troubles so that he could

comfort those in any trouble with the comfort received from God. Just as the sufferings of

5
Christ overflow into his life, so also through Christ his comfort overflows to others (1:3-

7). The church in Corinth was expected to share in both sufferings and comfort. The

hardships he endured served to drive him to rely on God for deliverance rather than on

his own ability (1:8-10). “These thanksgivings function in Paul’s letters to introduce the

main themes of his writing, to express his perspective on them, and to introduce an

implicit appeal to his readers in response”.4

The opening salutation pointed to a major theme in the epistle as the church was divided

regarding the legitimacy of Paul’s apostolic authority. Paul’s apostleship was criticized

by so-called ‘super apostles’ as inferior because of his suffering (11:23–33), his

unimpressive outward appearance (10:10) and his insistence to preach the gospel free of

charge (11:7-12). Therefore, his defense would focus on his sufficiency as an apostle

precisely because his suffering served to reveal the knowledge of God to the world (2:15-

16). Unlike the ‘super apostles’ who peddle the word for profit, Paul’s willingness to

preach the gospel at his own expense was evidence of his sincerity and divine calling

(2:17). Indeed the life and existence of the church itself was proof of God’s work in and

through the ministry of Paul (3:2–3).

Galatians

Paul identified himself in the salutation to the churches in Galatia as an apostle sent “not

from men, nor by man”, but appointed by “Jesus Christ and God the Father who raised

4
Hawthorne, Gerald F. ; Martin, Ralph P. ; Reid, Daniel G., Dictionary of Paul and His Letters, (Downers
Grove, Ill. : InterVarsity Press, 1993), S. 167

6
him from the dead” (1:1). The double stress on the divine origin of his apostleship and

denial of any dependence on human authority will be an important key theme in the

letter. In the following passage, Paul would defend his apostleship from detractors by

highlighting that he did not go to Jerusalem to meet any of the existing apostles after the

Damascus experience. Instead he went immediately to Arabia and later came back to

Damascus. When he met with the apostles like James, John and Peter, they gave him the

right hand of fellowship and recognized his ministry to the Gentiles. The emphasis

focused on how those who seemed to be important did not add anything to his gospel

message.

In the following benediction, Paul declared that the death of Christ for our sins rescued us

from the present evil age (1:3). Throughout the epistle, the cross of Christ is stressed as

the means of our salvation (2:19, 21; 3:1, 13; 4:5; 5:11, 24; 6:12, 14) and therefore all

attempts to preach another gospel that adds works of the Law to the gospel of grace must

be totally rejected (1:6-9). Against the Judaizers who insisted that the Gentiles must keep

Jewish food laws, circumcision and observing the law in order to be justified, Paul argued

that God’s promise is freely given to those who put their faith in Christ who “redeemed

us from the curse of the law by becoming a curse for us” (3:13). The letter did not have

the typical opening thanksgiving as Paul seemed astonished at how quickly the Galatian

believers had turned away from the gospel and quickly moved into the issues of concern

(1:6).

7
Ephesians

The letter to the Ephesians began by identifying the sender as Paul, an apostle of Christ

by the will of God and the recipient as “the saints in Ephesus, the faithful in Christ Jesus”

(1:1). A lengthy benediction with exalted language followed with praises to God for His

election and redemption through the blood of Christ (1:4-7). Paul understood this

salvation plan as originating before the creation of the world and revealed at the

appointed time to “bring all things in heaven and on earth together under one head, even

Christ” (1:10). The doxology was punctuated with the recurring phrase “to the praise of

his glory”. Paul also gave thanks for the faith and love of the Ephesian church for all the

saints (1:15) and prayed that they may know God better especially the mighty power “for

us who believe” (1:19). This power manifested at the resurrection and enthronement of

Christ is far above all other rule, power, dominion and authority (1:19-22).

The lengthy opening section anticipated a major theme in the letter with regards to

conflict of the church against “powers of this dark world and against the spiritual forces

of evil in the heavenly realms” (6:12). Magical practices in Ephesus were promoted by

the Artemis cult where the goddess of the underworld was believed to have cosmic

supremacy.5 People in the region had great fear of spiritual “powers” so with pastoral

concern Paul stressed the supremacy of Christ’s power over all principalities and

dominions (1:19–23; 4:8–10). The believers were urged to put on the full armor of God

so that they would be able to stand their ground (6:13).

5
Ibid., S. 247

8
Philippians

After the opening salutation, Paul thanked God for the partnership of the church in

Philippi in advancing the gospel since the very beginning (1:5). He reminded them of his

constant prayer and affection for them while being confident that God will complete the

good work he had begun in them. Then he prayed that their love may abound more in

knowledge and discernment until the day of Christ (1:9-11).

It called attention to the warning Paul would later issue regarding those ‘enemies of the

cross of Christ’ who put their confidence in circumcision for their righteousness (3:2,18).

He would counter them with the surpassing worth of knowing Christ and sharing in His

sufferings and life over against any confidence in the flesh (3:4-11). The church needed

the reminder to imitate Paul as he imitated that humility of Christ (2:6-11). The opening

thanksgiving section also anticipated Paul’s expression of gratitude for the church’s gift

through Epaphroditus at the end of the letter (4:10 – 19). The church had been generous

in providing aid when Paul was in need in the past. Their ministry of generous giving was

“a fragrant offering, an acceptable sacrifice pleasing to God” (4:18).

Colossians

Jerome Murphy-O’Connor observed that the ground of thanksgiving section lies in the

faith, hope and charity of those among “the faithful among the saints” in Colosse (1:3-

14). Paul made a distinction between the faithful and the saints unlike in Romans.6 He
6
Jerome Murphy-O’Connor, Paul the Letter-Writer, page 64

9
appeared to have in mind the faithful who kept the faith in his thanksgiving. His gratitude

also encompassed the fact that the believers had heard “the word of truth” and understood

“God’s grace in all its truth”. These remarks implicitly anticipate Paul’s main purpose in

writing in response to the ‘Colossian heresy’ infecting the church. He wanted to ensure

that the Colossians were not taken captive by “hollow and deceptive philosophy” (2:8)

which required circumcision for the Gentiles, food laws, observation of religious

festivals, worship of angels, false humility and ascetic restrictions (2:19-23).7 Murphy-

O’Connor also saw the “emphasis on the universality and fruitfulness of the gospel

implicitly condemns the sterile parochialism of the Colossian heresy”.8

1 Thessalonians

The simple salutation identified Paul, Silas and Timothy as the senders (1:1) but Paul

probably played the main role in its composition. The ground of Paul’s thanksgiving

rested on the remembrance of how they “welcomed the message with the joy given by the

Holy Spirit” despite persecution and severe suffering (1:6). In doing so, they became a

shining example to other churches to be imitators of the missionaries and their Lord.

Their conversion from idolatry took place with a demonstration of power and deep

conviction in the gospel that had produced good work, labor and endurance (1:3, 5, 9).

The missionary team had left the young congregation under the pressure of persecution

so they were anxious to find out how they were doing in their absence. Timothy had

7
Porter, Stanley E. ; Evans, Craig A.: Dictionary of New Testament Background : A Compendium of
Contemporary Biblical Scholarship. electronic ed. Downers Grove, IL : InterVarsity Press, 2000
8
Ibid., page 64

10
successfully reestablished contact with the church and returned with joyful news of their

perseverance in the midst of opposition (2:17–3:10). One of the purposes of Timothy’s

trip was to encourage them to persevere in their faith and not be surprised by the trials

they were facing. In reminding them of God’s initial work of grace in their midst, Paul

earnestly prayed that the believers would increase in love and be kept blameless and holy

until the coming of Christ (3:13).

2 Thessalonians

The simple salutation identified Paul, Silas and Timothy as the senders (1:1) but Paul

probably played the main role in its composition. In his thanksgiving, Paul mentioned the

believers’ steadfastness in the midst and their exemplary faith to other churches. For

those who suffer, the eschatological perspective that God will act justly by judging their

persecutors and comforting to the troubled was a source of strength (1:5-12). Paul

encouraged them that Christ would one day come to be glorified amongst those who

believe, including the Thessalonians who received the apostolic testimony (1:10).

The themes of eschatology and endurance in the face of trials would loom large over the

rest of the epistle. Paul would correct the confusion created by certain reports that the day

of the Lord had already come (2:1-12). He would also encourage the church to stand

firm, hold on to the apostolic teachings that had been passed on to them and be

strengthened in every good deed and word (2:13-16). These were the concerns that Paul

sought to address in the letter main body.

11
1 Timothy

In the opening section, Paul identified himself as an apostle of Jesus Christ by the

command of God. He was keenly conscious of the divine origin of his vocation and the

“glorious gospel” entrusted to him as a result (verse 11). The recipient Timothy was

addressed as his “own son in the faith” (verse 2). In the thanksgiving section, he thanked

the Lord Jesus Christ who has enabled him and considered him faithful to be appointed to

His service (verse 12). Divine grace and mercy he received despite his past as a

blasphemer and persecutor of the church (verse 13) and a chief of sinners (verse 15). The

display of Christ’s patience in Paul’s life served as an example for those who would also

believe and receive eternal life (verse 16).

Even in this introductory passage, the main theme of warning Timothy against the false

teachings of ‘gnosticizing Judaizers’ and “guard what has been entrusted” to his care

became evident (6:20). As an experienced campaigner, he wanted to encourage his young

“son in the faith” to fight the good fight, holding on to faith and a good conscience

(1:19). It was precisely because of the grace poured out in his life and the truth of the

gospel entrusted to him as an apostle, as we have seen in the opening section, that Paul

was concerned about false doctrines, myths and endless genealogies (1:4). Some of these

false teachers were claiming to be teachers of the law but did not know how to use it

properly. Legalism obscured and distorted the gospel of justification by faith. Therefore,

Paul was eager to instruct Timothy to devote himself to preaching and teaching the

12
Scripture (4:13) as well as to appoint qualified men to be church leaders who “keep hold

of the deep truths of the faith with a clear conscience” (3:9). Again, we notice the pastoral

burden in Paul’s heart that the truth be kept and guarded.

2 Timothy

In the opening section, Paul identified himself as an “apostle of Jesus Christ by the

will of God, according to the promise of life that is in Christ Jesus” (1:1). The recipient

Timothy was addressed as his “dear son”. In a personal thanksgiving, he reminded

Timothy of his sincere faith which was nurtured by his grandmother and mother. He also

encouraged Timothy to “fan into flame the gift of God” that was in him for God did not

give them a spirit of timidity but of power, of love and of self discipline (1:6-7).

The purpose of Paul’s reminder in the thanksgiving set the mood for his call to Timothy

not to be ashamed but to join in his suffering for the gospel (1:8). They were able to

endure suffering because of God who had saved them by his grace and purpose, which

was promised before the dawn of time (1:9). With the appearance of Christ, this gospel of

grace that leads eternal life was revealed. It was for this gospel that Paul was entrusted as

a herald and apostle. It was for the sake of this “promise of life” that Paul understood as

the reason for his suffering (1:12). In light of that redemptive plan, Paul could encourage

Timothy to carry out his responsibilities as a preacher of the gospel (4:2). He was to keep

the pattern of sound teaching which he received from Paul and guard the deposit that was

entrusted to him with the help of the Holy Spirit (1:13). He was also instructed to pass on

13
these teachings to reliable men who would in turn teach others and endure hardship like a

good soldier of Christ (2:2-3). Instead of indulging in quarrels, the young preacher should

present himself to God as a workman who correctly handles the word of truth (2:15). Paul

was burdened to guard the legacy of sound teachings entrusted to him because of its

divine origin and promise of eternal life.9 “In the face of defections and of the

depredations of false teachers they emphasize instructions on ministry, church order and

related themes in order to protect the apostle’s congregations in Asia Minor and Greece

during the final years of his life.”10 He warned of a time when men will not tolerate sound

doctrine but chase after teachers who will say what they wanted to hear (4:2-5).

Titus

In the salutation, Paul identified himself as a “servant of God and an apostle of Jesus

Christ”. His commission was for the “faith of God’s elect and the knowledge of the truth

that leads to godliness” (1:1). This faith and knowledge was promised before the

beginning of time and revealed at the appointed time through the apostolic preaching

entrusted to him by the command of God (1:3). Titus was addressed as his true son in

their common faith (1:4). The opening greeting made evident how Paul perceived his

own calling and message in the context of redemptive history.

9
The adversaries of Paul were identified as Hymenaeus and Philetus, who claimed that the resurrection had
already taken place. See Martin, Ralph P.; Davids, Peter H.: Dictionary of the Later New Testament and Its
Developments. electronic ed. Downers Grove, IL : InterVarsity Press, 2000, c1997
10
Dictionary of Paul and His Letters, S. 658

14
Therefore he had assigned Titus in Crete so that he may appoint qualified elders in every

town. Apart from being men of integrity and “blameless”, the elder must hold firmly to

the trustworthy message as it had been taught so that he can encourage others by sound

doctrine and refute those who oppose it (1:9). The reason for such requirements was the

presence of “many rebellious people, mere talkers and deceivers, especially those of the

circumcision group” motivated by dishonest gain (1:10-11). It was due to the divine

origin of the apostolic message and its crucial importance that Paul also commanded

Titus to “teach what is in accord with sound doctrine” (2:1). Evidently, this sound

doctrine comprised of the grace of God that taught everyone to live godly lives while

waiting for the coming of Christ who gave himself to redeem people from wickedness

and purify for himself a people eager to do good (2:11-14). Since the message entrusted

to him was of divine origin, Paul was eager to guard it by appointing sound teachers.

Philemon

In the opening greetings, Paul identified himself as “a prisoner of Christ Jesus” and

Philemon as a “dear friend and fellow worker” (verse 1). We have no knowledge of

Apphia and Archippus but Paul named them as the other recipients along with the church

that met in Philemon’s home. In his thanksgiving, Paul mentioned Philemon’s faith and

love “for all the saints” as the ground of his gratitude. His love had given Paul great joy,

encouragement because he had “refreshed the hearts of the saints” (verse 7).

15
The opening remarks set the stage for Paul’s delicate plea on behalf of Onesimus, the

runaway slave of Philemon. He was careful to make a firm request that he would be

forgiven and welcomed back no longer as a mere slave but also a dear “brother in the

Lord” (verse 16). But he did not want to do so by compulsion or command (verse 8) but

to elicit Philemon’s response on the basis of love. The mention of his state of

imprisonment highlighted the emotional side of his plea. Onesimus became his “son”

while he was in chains for the gospel and proved to be a source of help (10-12). In

prompting for Philemon’s response at the end of the letter, Paul urged him to refresh his

heart in Christ (verse 20), which called to mind the earlier commendation of Philemon’s

love which had refreshed the hearts of saints (verse 7). One could imagine how difficult it

would be for Philemon to refuse this intensely personal request after the ‘open letter’ was

read in the presence of the church that congregated at his home.

In conclusion, this overview of the epistolary function of salutary greetings and

thanksgiving in the writings of Paul showed that they often served to shed light on their

main themes and purposes.

16
 Bibliography

D. A. Carson, D. J. Moo and Leon Morris, An Introduction to the New Testament, Grand
Rapids, Michigan: Zondervan, 1992

Jerome Murphy-O’Connor, Paul the Letter-Writer: His World, His Options, His Skills,
The Liturgical Press: Collegeville, Minnesota, 1995

Martin, Ralph P.; Davids, Peter H.: Dictionary of the Later New Testament and Its
Developments, electronic ed. Downers Grove, IL: InterVarsity Press, 1997

Porter, Stanley E.; Evans, Craig A.: Dictionary of New Testament Background: A
Compendium of Contemporary Biblical Scholarship. electronic ed. Downers Grove, IL :
InterVarsity Press, 2000

Hawthorne, Gerald F. ; Martin, Ralph P. ; Reid, Daniel G., Dictionary of Paul and His
Letters, Downers Grove, Ill. : InterVarsity Press, 1993

Walter A. Elwell and Robert W. Yarbrough, Encountering the New Testament: A

Historical and Theological Survey, Grand Rapids, Michigan: Baker Books, 1998

17