Shown here is a leaf from a papyrus codex known as P⁴⁶, believed to date from about 200 C.E. The codex contains a collection of nine of Paul’s letters, but the letters do not appear in the same order as in modern-day Bibles. (See Media Gallery, “Paul’s First Letter to the Corinthians” and “Paul’s Second Letter to the Corinthians.”) This leaf shows the end of Paul’s letter to the Philippians and the beginning of his letter to the Christians in Colossae, a city in southwest Asia Minor. It is part of the Papyrus Chester Beatty 2, which is housed at the Chester Beatty Library in Dublin, Ireland. Highlighted is the title, which reads: “Toward [or, “To”] Colossians.” This papyrus collection provides evidence that from an early date, scribes identified Bible books by titles.

During the time of the Roman republic, the Senate honored a conquering general by allowing him to celebrate the victory with a formal procession. The procession usually included musicians, followed by men leading cattle that would be slaughtered. The spoils of war came next. Then came the captive kings, princes, generals, and their families. They were followed by more of the defeated enemy, bound in fetters. Walking behind them were the men who would execute them. Then came the general in a grand chariot. Triumphal processions were portrayed in sculptures and on paintings and coins as well as illustrated in literary and theatrical works. The apostle Paul referred to “a triumphal procession” in two different illustrations. (2Co 2:14; Col 2:15) These are the only two Biblical occurrences of the Greek verb thri·am·beuʹo, which is rendered “to lead in a triumphal procession.”

The photo on the left shows the triumphal arch located at the Forum in Rome, Italy. The arch was built to commemorate the victory by Roman General Titus over Jerusalem and Judea in 70 C.E. In June 71 C.E., Titus and his father, Emperor Vespasian, celebrated this victory in the capital of the Roman Empire. Titus succeeded Vespasian as emperor in 79 C.E. Two years later, Titus died unexpectedly, and shortly thereafter, this arch was built in his honor. Titus’ triumphal procession is represented in bas-relief sculptures carved on each side of the passage through the arch and originally painted in vibrant colors. On one side (1), Roman soldiers are shown carrying sacred furniture from Jerusalem’s temple. Clearly seen among the spoils are the seven-branched lampstand and the table of showbread, on which rest the sacred trumpets. The relief on the other side of the passage (2) shows the victorious Titus standing in a chariot drawn by four horses. These reliefs exemplify the illustrations that the apostle Paul used in two of his letters. (2Co 2:14; Col 2:15) Those who received Paul’s letters were no doubt familiar with Roman triumphal processions. At the time, such public rituals were authorized by the Roman emperor or his family. The Arch of Titus confirms the fulfillment of Jesus’ prophecy about the city of Jerusalem being captured and its inhabitants taken captive.​—Lu 21:24.

Young and old in the Colossian congregation join their voices in songs of praise. When these Christians meet for worship, they likely do so in a modest private home rather than in an elaborate building. In his letter to the Colossians, Paul encouraged them to “keep on teaching and encouraging one another with psalms, praises to God, [and] spiritual songs.” (Col 3:16) So in addition to singing the inspired psalms from the Hebrew Scriptures, they may have sung new compositions based on Christian themes. (Mr 14:26) Paul knew firsthand that “praising God with song” can bring comfort and encouragement.​—Ac 16:25.

Slavery was part of everyday life in the Roman Empire. Roman law regulated certain aspects of the relationship between slaves and their masters. Slaves performed much of the work in the homes of wealthy families occupying the territories of the Roman Empire. Slaves cooked, cleaned, and cared for children. Other slaves worked in factories, in mines, or on farms. Those who were better educated served as doctors, teachers, or secretaries. In fact, slaves worked at every occupation except in the military. In some cases, slaves could be emancipated. (See Glossary, “Freeman; Freedman.”) First-century Christians did not take a stand against governmental authority in this matter, nor did they advocate that slaves revolt. (1Co 7:21) Christians respected the legal right of others, including fellow Christians, to own slaves. That is why the apostle Paul sent the slave Onesimus back to his master, Philemon. Because Onesimus had become a Christian, he willingly returned to his master, subjecting himself as a slave to a fellow Christian. (Phm 10-17) Paul encouraged slaves to work honestly and diligently.—Tit 2:9, 10.

The artifacts shown in the photo (left) are just some of the medical equipment used by physicians in Roman times. Some physicians worked with high-quality tools like scalpels, scissors, and forceps. They also used medicines from plant matter, including antiseptic substances like wine and vinegar. (Compare Lu 10:34.) Medical practices were not regulated by the State. While some physicians were professionals​—skilled at treating diseases or performing surgery​—others fraudulently pretended to be doctors. A physician’s income and social standing may have been determined by his patients. Some doctors worked exclusively for a wealthy person or family. Others were doctors for a village, a city, or a military hospital. Some physicians worked at home, whereas others visited patients in their homes. “The beloved physician” Luke traveled with Paul during some of the apostle’s missionary journeys.​—Col 4:14.

During his first imprisonment in Rome, the apostle Paul was permitted to live under guard in a rented house. (Ac 28:16, 30) Roman guards typically restrained prisoners with chains. The prisoner’s right wrist was usually chained to the guard’s left wrist. This kept the guard’s right hand free. Paul referred to his chains, bonds, and imprisonment in most of the inspired letters that he wrote during his house arrest in Rome.​—Eph 3:1; 4:1; 6:20; Php 1:7, 13, 14, 17; Col 4:3, 18; Phm 1, 9, 10, 13.