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Second Corinthians is often regarded as the most personal of Paul's letters. In this letter, Paul more than once fiercely counters the attacks of his opponents. He extensively describes both the quality and circumstances of his apostolic existence: the sufferings he endures, the opposition he encounters, and his continual care for the churches. Second Corinthians is, therefore, highly significant theologically as well as autobiographically. This letter is an especially important document because of Paul's ongoing reflection on his ministry. It is both profound in its content and style for its original audience as well as for today's readers. It is a message that is relevant to Christians today.

Paul's Letter to the Galatians has played a major role in the history of theology, especially in the Church's teaching on grace, faith, and justification. This commentary argues that Paul's doctrine of justification by faith is essentially social in nature and has important ecumenical implications for the Church today. In its original setting, Galatians established a foundation for the unity of Jewish and Gentile Christians: all are justified by the faith of Jesus Christ. In addition to illuminating the historical situation that led Paul to write his Letter to the Galatians, this commentary pays careful attention to the rhetorical structure of this letter and its theological message. The author provides a fresh translation of Galatians, critical notes on each verse of the text, and a careful commentary of the letter in light of Paul's theology. Theories abound on the question of Galatians, why it was written, what it says, and what the implications of that message are. Yet few scholars have devoted themselves at length to this letter. What sets this work apart is the extent and detail of its scholarship. Includes an updated bibliography as an appendix.

The letters First and Second Thessalonians are traditionally associated with the Pauline foundation of the Macedonian Church at Thessalonica. The first is seen as representing Paul's earliest epistolary efforts and as providing two successive moments in his long relationship as advisor to that community. Soon after leaving the area for the southern province of Achaia, Paul addresses the concerns of the new Gentile converts and at a later period responds more directly to queries received from the thriving and successful community. The second document, written in Paul's name and at a later date, attempts to calm the apocalyptic fervor of the community by reiterating its traditional eschatological and Christological teaching. After treating these introductory matters, this study provides a new translation of each section of the canonical text, explains in notes the pertinent textual and linguistic features of the text, and then offers in a series of interpretive messages a literary, rhetorical, and thematic analysis of the biblical documents. The constant concern of this commentary is to provide assistance to modern readers in discerning the relationship between the authors and their intended readers. Short bibliographies suggest other important modern studies.

First and Second Timothy and Titus have for many years borne the collective title The Pastoral Epistles." Both their style and their content make it difficult to locate them within the corpus of Pauline letters, and recent scholarship most often considers them pseudonymous, works that imitate Paul's letters but apply the apostle's teaching to the concerns of a later time, two or more decades after Paul's death. The Pastorals differ from Paul's own letters in being addressed to single individuals, coworkers of Paul who have been placed in charge of particular churches 'Timothy apparently in Ephesus, Titus in Crete. They provide instruction for community leaders, both the individual addressees and other leaders whom they will appoint. The specification of certain offices within the local churches is one of the features that appear to locate these works in a later phase of church development. In this commentary Benjamin Fiore, SJ, places the Pastorals in their historical and literary context. The reader will find here a solid introduction to parallel literary forms in Latin and Greek literature and particular descriptions of the way in which these documents use ancient rhetorical forms to achieve their paraenetic and hortatory purpose. Drawing on his parish experience as well as his academic training, Fiore also provides reflections on the contemporary pastoral application of these books, giving readers a renewed appreciation for the "pastoral" label these epistles bear.

More than any other New Testament writing the Book of Revelation demands commentary. It’s often-bewildering text is easily open to less than scholarly interpretation. Father Harrington brings his scholarship to the Book of Revelation and conveys its Christian message. He puts the work in its historical and social setting 'a first-century CE province of the Roman Empire 'and explores its social and religious background and its literary character. Through Father Harrington we hear clearly the challenge of John, the prophet, to the Churches of his time 'and to ours 'not to compromise the Gospel message.

Crisis in the church is not a new phenomenon. In fact, the church has always been (and probably always will be) involved in some kind of crisis. Even in the apostolic period, which is regarded by many as the church's golden age, there were serious crises coming both from the outside, as in 1 Peter, and from the inside, as in Jude and 2 Peter. The three short New Testament letters treated in 1 Peter, Jude and 2 Peter illustrate the problems early Christians faced as well as the rhetorical techniques and theological concepts with which they combated those problems. In the first part of this volume, Donald Senior views 1 Peter as written from Rome in Peter's name to several churches in northern Asia Minor (present-day Turkey) in the latter part of the first century CE. The new Christians addressed in 1 Peter found themselves aliens and exiles in the wider Greco-Roman society and suffered a kind of social ostracism. But they are given a marvelous theological Vision of who they have become through their baptism and pastoral encouragement to stand firm. They are shown how to take a missionary stance toward the outside world by giving the witness of a holy and blameless life to offset the slander and ignorance of the non-Christian majority and possibly even to lead them to glorify God on the day of judgment. In the second part of this volume, Daniel Harrington interprets Jude and 2 Peter as confronting crises in the late first century that were perpetrated by Christian teachers who are described polemically as intruders in Jude and as false teachers in 2 Peter. In confronting the crises within their churches, the authors appeal frequently to the Old Testament and to early summaries of Christian faith. While Jude uses other Jewish traditions, 2 Peter includes most of the text of Jude as well as many distinctively Greek terms and concepts. It is clear that for the authors, despite their different social settings, what was at stake was the struggle for the faith.

The Johannine Epistles are today read as an important part of the Johannine literature. Yet the meaning of the text is often unclear. Part of the problem arises because, although 1 John is called an Epistle, it lacks the formal marks of an Epistle. In 1, 2, and 3 John, John Painter illuminates the relationship 1, 2, and 3 John have to each other and to the Gospel. Painter explains the historical context of the Johannine Epistles using a socio-rhetorical approach. The writings are shown to reflect a situation of conflict and schism within the Johannine community; they seek to persuade the readers of the truth of the writer's message. In this truth, the readers are encouraged to abide if they would have the assurance of eternal life. Painter also examines the inseparable connection between belief and ethical life in active love for one another. Through the socio-rhetorical approach Painter brings to light the continuing relevance of these writings.1, 2, and 3 John is divided into two parts. Chapters under 1 John are • Introduction to the Exegesis of 1 John, • Outline of 1 John, • First Presentation of the Two Tests (1:6-2:27), • Excursus: Sin and Sinlessness, • Excursus: Love of the Brother/Sister: of One Another, • Excursus: The Antichrist, • Second Presentation of the Two Tests (2:28-4:6), • Third Presentation of the Two Tests (4:7-5:12), • Conclusion (5:13-21), and • Excursus: A Sin Unto Death. Chapters under 2 and 3 John are • 2 John, • Introduction to the Exegesis of 2 John, • Outline of 2 John, • Prescripti 2 John 1-3, • Body of the Letter (4-11), • Notice of Intention to Visit (12), and • Final Greetings (13), • 3 John, • Introduction to the Exegesis of 3 John, • Outline of 3 John, • Prescript: 3 John 1-2, • Body of Letter (3-12), and • Final Greetings (13-15).

In The Gospel of Mark, Fathers Donahue and Harrington use an approach that can be expressed by two terms currently used in literary criticism: intratextuality and intertextuality. This intratextual and intertextual reading of Mark's Gospel helps us to appreciate the literary character, its setting in life, and its distinctive approaches to the Old Testament, Jesus, and early Christian theology. Includes an updated bibliography as an appendix.