Jerome H. Neyrey, «"First", "Only", "One of a Few", and "No One Else". The Rhetoric of Uniqueness and the Doxologies in 1 Timothy», Vol. 86 (2005) 59-87
The distinctive way of honoring gods or God was to celebrate
what is unique about them, that is, praise of persons who were the "first",
"only", or "one of a few" to do something. Rhetoric from Aristotle to Quintilian
expounded the theory of "uniqueness", which the authors of Greek hymns and
prayers employed. One finds a Semitic counterpart in the "principle of
incomparability" describing Israelite kings. "Uniqueness" pervades the New
Testament, especially its doxologies. In them, "uniqueness" was richly expressed
in rhetorical mode, as well as by predicates of negative theology which elevated
the deity above those praising.
“Firstâ€, “Onlyâ€, “One of a Fewâ€, and “No One Else†73
from heaven. No mortal on earth could make such claims. In John
14,6 the evangelist declares Jesus’ uniqueness as the only way to come
to the Father, positioning him as the exclusive mediator or broker of
God (37), which uniqueness warrants great honor and respect for him.
These examples are rhetorically crafted to exclude all other claimants
while affirming the uniqueness and exclusivity of Jesus’ mediation.
This survey of the principle of uniqueness identifies in the gospels
the same rhetorical terms found in Greek rhetoric, funeral oratory, and
prayers to amplify the honor of god. As we turn to the doxologies in 1
Timothy, the language of praise and honor becomes quite formal and
standardized; but the principle of uniqueness continues to have a
special place in the shape and aim of the doxology, namely, the honor
of God.
6. God’s Uniqueness in the Doxologies of 1 Timothy
a) The Doxology in 1 Tim 1,17
Doxologies (38) appear irregularly within letters, as in the case of 1
Tim 1,17 and 6,15-16, as well as part of a letter’s ending (39). Matthew
Black revived a tradition which distinguished two types of biblical
doxologies (40). In 1 Chr 29,10-11 LXX Black finds both a Hebraic
form beginning with “Blessed (eujloghtov") are you, O Lord God of
Israel ... (29,10)†(41) and then another type commencing with “To you
(tw'/ qew'/), O Lord, is greatness, power and glory ... (29,11)â€. The
second type occurs in 1 Tim 1,17 and 6,15-16. Most NT doxologies
consists of four elements: (1) addressee, in the dative case; (2) honor
ascribed, either “glory†or “honor†or comparable terms; (3) duration
of praise, usually “foreverâ€; and (4) “Amenâ€, an invitation to affirm
the praise (42). This urges us to focus on the first two elements as the
(37) B.J. MALINA – R.L. ROHRBAUGH, Social-Science Commentary on the
Gospel of John (Minneapolis 1998) 230-231.
(38) See note 2 above. See G. DELLING, Worship in the New Testament
(London 1962) 62-69; R. DEICHGRÄBER, Gotteshymnus and Christushymnus in
der Frühen Christenheit (Göttingen 1967) 24-107.
(39) Doxologies appear irregularly in Rom 11,36; Gal 1,5; Phil 4,20; Eph
3,20-21 and 2 Tim 4,18; yet others serve as part of the end of letters: Rom 16,25-
27; Jude 24-25; 2 Pet 3,18; 1 Clem 65.2.
(40) BLACK, “Doxology to the Pater Nosterâ€, 327-338.
(41) New Testament addresses to God beginning with eujloghtov" include:
Luke 1,68; 2 Cor 1,3; 11,31; Rom 1,25; Eph 1,3; 1 Pet 1,3.
(42) DEICHGRÄBER, Gotteshymnus und Christushymnus, 25-40, 97-102. See
also D.E. AUNE, Revelation 1–5 (Dallas 1997) 43-46.
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