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†81
labor, suffer and die, implying that god alone knows blessedness and
is not subject to changing fortunes. It represents, then, a quality unique
to a deity.
(2) Movno" dunavsth". This term is used of god both in Greek and
Jewish literature. It comes from the term used to describe “any official
in government, as, for example, a prince or king†(72), and thus it
speaks to the role and status of someone with power, especially
supreme power, a most honorable quality in antiquity. Once more,
commentators suggest that movno" dunavsth" rhetorically serves to
assert the Christian deity’s superiority to all other deities, especially
Roman imperial claims (73). Yet, we add, that in the study of the
rhetoric of praise, movno" served as a successful claim for uniqueness
by labeling the one being honored as the “first†or “only†or “one of a
fewâ€. Here God alone is sovereign of all.
(3) Basileu;" tw'n basileuovntwn. Spicq argues that, although it is
correct to identify this predicate as part of Israelite traditions, it was
also used extensively to describe “assyro-babyloniens, perses, parthes,
egyptiens†rulers (74). In these, the ruler was uniquely sovereign over
his empire and made vassals of conquered kings. This common way of
addressing God was on occasion linked with “God of gods†(Deut
10,17; Ps 136,2; 3 Macc 5,35) (75).
(4) Kuvrio" tw'n kurieuovntwn. The three expressions, “King of
Kingsâ€, “Lord of Lords†and “God of godsâ€, belong to the vocabulary
of praise and honor for several reasons. First, “kingâ€, “lord†and “godâ€
indicate roles of the highest status in both earthly and heavenly realms,
and thus by this very fact warrant respect and praise (76). Moreover, all
(72) D. ARICHEA – H. HATTON, A Handbook on Paul’s Letters to Timothy and
to Titus (New York 1995) 158.
(73) See, ROLOFF, Der Erste Brief on Timotheus, 355; REDALIÉ, Paul après
Paul, 90.
(74) SPICQ, Épitres Pastorales, I, 573. Diodor of Sicily relates the following
inscription: “This land the King of Kings (basileu;" basilevwn) and Lord of Lords
(despovth" despotw'n), Sesoöris, subdued with his own arms†(1.55.7); see also
Dio Cassius, Rom. Hist. 49.41.1; and 37.6.1-2. See also G.K. BEALE, “The Origin
of the Title ‘King of King and Lord of Lords’ in Rev. 17.14â€, NTS 31 (1985)
618-620.
(75) For a complete list of this in the Hebrew bible, see BEALE, “Origin of the
Title ‘King of Kings and Lord of Lords’â€, 619, n. 1.
(76) Arichea and Hatton state: “Alternative ways to translate these two
phrases are ‘The Greatest Ruler, the Mightiest King,’ ‘The Lord and King of All,’
or ‘The Most Powerful Ruler and Highest Chief of All’†(Paul’s Letters to
Timothy and to Titus, 158).
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