DBI LimerickNotes on the Captivity Letters and the Pastorals

Kieran J. O’Mahony OSA

Overall Sequence

I. Philemon – Paul’s Shortest LettersII. Philippians – the HymnIII. Colossians – the HymnIV. The Pastorals – an overviewV. Second Timothy – the Epistolary Testament

I. Philemon – Paul’s Shortest Letter

Sequence

1. Introduction2. Place in the Pauline corpus3. Philemon as a letter and as a speech4. Commentary5. Conclusion

Introduction

1. As it is very short, we can read it2. Example of letter-writing 3. Illustration of rhetoric 4. A window on the social world of the Pauline mission. 5. The letter is quite personal although not really private.

Place in the Pauline Corpus

1. Accepted as from Paul himself2. The form of Jesus Christ is reverse order—Christ Jesus—is typically Pauline

and found in Plmn 1 and 9. Other typically Pauline expressions are “co-worker” (Plmn 1 and 24), “in the Lord” (16 and 20) and the phrase “to say nothing of” (Phlm 19).

3. What context can we imagine for this short document and what history lies behind it?

Dramatis Personae

1. Paul – who is in prison 2. Timothy, Paul’s fellow worker3. Philemon, the leader of a house church4. Onesimus, a slave, mentioned also in Col 4:9; the name means profitable,

giving rise to a pun in the letter. 5. Archippus, mentioned in Col 4:176. Apphia, a woman, not mentioned elsewhere7. Five who append greetings: Epaphras, Mark, Aristarchus, Demas, and Luke

Place in the Pauline Corpus

1. Where was Paul at this time? When was the letter written? Was Onesimus actually a runaway slave and was Paul the good Roman citizen, returning him to his owner? Are there other possibilities within the social context? How was it that this slight letter survived and found its way into the New Testament?

1

2. It seems probable that Philemon’s house church may very well be in Colossae, given that Archippus and Onesimus live there. It could be that Apphia is the wife of Philmeon and Archippus a family member, perhaps his son.

3. The traditional reading was the Paul was in Rome at this stage. This is perhaps unlikely because he hopes make a return visit, which seems impossible because Paul’s purpose in being in Rome was to go on to Spain. Different locations have been proposed and the most probably place for the writing of the letter is Ephesus, from where it would be very easy to get to Colossae. There no mention in the Acts of an imprisonment in Ephesus but it is not impossible (see 1Cor 15:32; 2Cor 1:8-11).

As a letter and a Speech

Verses Letter Speech Content1-3 Superscript Sender, recipient, greetings4-7 Thanksgiving Introduction Praise for Philemon’s faith and love8-22 Body Proof Appeal on behalf of Onesimus

Conclusion Amplification of the appeal23-25 Postscript Greetings from five others

Phlm 1   Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our dear friend and co-worker, 2 to Apphia our sister, to Archippus our fellow soldier, and to the church in your house: 3   Grace to you and peace from God our Father and the Lord Jesus Christ.

Names, fellow-workers, greetings

Phlm 23   Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25 The grace of the Lord Jesus Christ be with your spirit.

Phlm 4   When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus.

Paul and Philemon pray for each other

22   One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you.

6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ.

Paul’s confidence in Philemon

21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say.

7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.

Refreshment of heart

20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.

8   For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus.

Paul could command but prefers to appeal

19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self.

10 I am appealing to you for my child, Onesimus, whose father I have become during my

The “useless” Onesimus has become

18 If he has wronged you in any way, or owes you anything, charge that to my account.

2

imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me.

useful

12 I am sending him, that is, my own heart, back to you.

Paul wants Philemon to treat Onesimus as if he were treating Paul

17   So if you consider me your partner, welcome him as you would welcome me.

13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced.

Onesimus now a brother could be very useful to Paul

15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord.

Commentary

(i) Plmn 1-3: SuperscriptPhlm 1   Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our dear friend and co-worker, 2 to Apphia our sister, to Archippus our fellow soldier, and to the church in your house: 3   Grace to you and peace from God our Father and the Lord Jesus Christ. The superscript is warm and personal. If Apphia and Archippus are indeed the wife and son of Philemon, the passage enjoy even more effectiveness.

(ii) Plmn 4-7: Thanksgiving / IntroductionPhlm 4   When I remember you in my prayers, I always thank my God 5 because I hear of your love for all the saints and your faith toward the Lord Jesus. 6 I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. 7 I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.

These verses fulfils the function of the thanksgiving in all Paul’s letters, with the exception of Galatians. As an introduction, it fulfils the three aims of the introduction: (a) to win the attention of the hearers; (b) to get their good will; (c) to make them receptive to the speaker. Attention and good will are gained by telling Philemon he prays for him. A good feeling towards Paul will be engendered by Paul own experience of joy, encouragement and love through Philemon.

(iii) Plmn 8-16: appeal on behalf of OnesimusPhlm 8   For this reason, though I am bold enough in Christ to command you to do your duty, 9 yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. 10 I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. 11 Formerly he was useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back

3

forever, 16 no longer as a slave but more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord.

The thesis is really found in v.10 which states plainly what the letter is about. Paul precedes that clear statement with a typical captatio benevolentiae, or gaining of good will again. This is achieved (a) by foregoing the right to command preferring to appeal on the basis of love; (b) by mentioning Paul’s age and condition as a prisoner. Each verse is a powerful appeal. V. 11: a play on the name Onesimus, which means useful. V. 12: a highly emotional sending—he now represents Paul himself. V. 13: In Paul’s mind, Onesimus represented Philemon himself.V. 14: Paul prefers free consent to force. Vv. 15-16: a kind reading of the escape, in the light of Onesimus’ conversion.

(iv) Plmn 17-22: Amplification of the appealPhlm 17   So if you consider me your partner, welcome him as you would welcome me. 18 If he has wronged you in any way, or owes you anything, charge that to my account. 19 I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. 20 Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing to you, knowing that you will do even more than I say. 22   One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you.

This section fulfils very well the function of the conclusion or peroratio. The purpose of this part of a speech was to summarize, to appeal to the emotions, to amplify slightly the reasons for the appeal. All are present here.

V. 17: a repetition of v.10, the thesis. V.18: amplification by anticipating any objection on financial grounds.V. 19: apparently passing Philemon’s debt to Paul he emphasizes it.V. 20: a direct and emotional appeal.V. 21: This takes us back to the praise offered at the start of the letter. V. 22: An appeal for prayer that Paul may be released and come to Philemon. It is implied that Paul will thus be able to check on Philemon.

(v) Plmn 23-25: PostscriptPhlm 23   Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25   The grace of the Lord Jesus Christ be with your spirit.

The letter closes on a quite personal note, with greetings from many others. This has the effect of making the letter rather more public and of making Philemon’s response likewise rather more public!

Conclusion

1. This short letter reminds the student of Paul’s immense powers of persuasion, his original adaptation of the letter structure, his subtle use of rhetorical devices and the sheer artistry of his writings. We also see in Plmn a very human, very warm side to Paul the old man and now a prisoner.

2. Today, of course, the question will be asked, what was Paul’s attitude to slavery? Slavery in those days exhibited a range of conditions, from unfortunate chained miners to highly educated tutors. Often an attachment grew up, so that owners gave their most beloved slaves their freedom, before their death or in their wills. It must frankly be said that Paul does not take on or criticize the institution of slavery at the time. However, the reality of Onesimus’ becoming a Christian makes the old relationship to his owner no

4

longer applicable. In that sense, Philemon is a practical illustration of what Paul said in Galatians,

3. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise. (Gal 3:27–29)

5

II. Philippians – the Hymn

Where did he get all this?

1. Our experience of faith origins2. Paul3. Biblical background (Hebrew Bible)4. Knowledge of the Christian message5. Conversion6. Liturgy (acclamations, baptism, Eucharist)7. Creeds8. Hymns

Sequence

1. Background in Philippi2. The Hymn3. The use of the hymn in context for teaching4. And today?

History before the Letter

Philippi was Paul’s first community in Europe, on the Second Missionary Journey. We know from 1 Thess and 2 Cor how attached he remained to the Philippians and they to him. The dating of the letter itself is disputed. Conceivably, it could have be written from Rome, Caesarea or Ephesus.

Traditionally, the letter was written from Rome, just before Paul’s own martyrdom. This would make Philippians his last letter and would document the apostle’s statement of mind right up to the end, perhaps c. 64 ad. The chief evidence is reference to the praetorium (1:13) and the household of Caesar (4:22). But such details could fit other cities as well. Caesarea is also mentioned as a possibility. However the letter presupposes visit back and forth, which might be difficult with such a distance in mind (2:19-30; 4:16-18). A more recent proposal is the obvious Ephesus, about a week’s distance from Philippi. This would imply a date somewhere in the mid 50s.

As a letter and as speech

Verses Letter Speech Content1:1-2 Superscript Greeting1:3-11 Thanksgiving Introduction1:12-26 Body Statement of Facts1:27-30 Thesis2:1-3:19 Proof3:20-4:20 Conclusion4:21-23 Postscript Greeting

From the letter itself, it is possible to reconstruct the following sequence:

1. The Philippians learn of Paul’s imprisonment;2. They send Epaphroditus with a gift to deliver to Paul;3. Epaphroditus falls seriously ill on his way to Paul and nearly dies;

6

4. The Philippians learn of Epaphroditus’ illness and become concerned;5. Epaphroditus recovers, completes his journey to Paul, and delivers the gift;6. Epaphroditus learns of the Philippians’ anxiety for him and becomes

distressed;7. Paul sends Epaphroditus back to Philippi with a letter in which he commends

Epaphroditus, thanks the Philippians for their gift, warns them about false teachers, and informs them about his own circumstances and plans

Possible Sequence of Events

1. The Philippians learn of Paul’s imprisonment;2. they send Epaphroditus with a gift to deliver to Paul;3. Epaphroditus falls seriously ill on his way to Paul and nearly dies;4. the Philippians learn of Epaphroditus’ illness and become concerned;5. Epaphroditus recovers, completes his journey to Paul, and delivers the gift;6. Epaphroditus learns of the Philippians’ anxiety for him and becomes distressed;7. Paul sends Epaphroditus back to Philippi with a letter in which he commends Epaphroditus, thanks the Philippians for their gift, warns them about false teachers, and informs them about his own circumstances and plans.

Philippians 2:5-11

5 Let the same mind be in you that was in Christ Jesus, 6 who, though he was in the form of God,

did not regard equality with God as something to be exploited,

7 but emptied himself, taking the form of a slave, being born in human likeness.

And being found in human form, 8 he humbled himself

and became obedient to the point of death— even death on a cross.

  9    Therefore God also highly exalted him

and gave him the name that is above every name,

10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,

11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Two Types of Hymns in the NT

1. The first category includes those that are doctrinal, didactic, or liturgical in scope. Some examples of this first category can be found in Eph 5:14; 1 Tim 3:16 and 6:15–16; 2 Tim 2:11–13; Titus 3:4–7; Phil 2:6–11; and Rev 22:17.

2. In the second category are those that are doxological in content. These are all found in the book of Revelation (1:4–8; 4:8; 4:11; 5:9–10; 5:12; 11:15; 11:17–18; and 15:3–4).

OT Background

1. The Primal Man myth2. The Genesis story of Adam as well as later Jewish speculation about two

Adams

7

3. The Deutero-Isaianic figure of the Suffering Servant4. The figure of divine Wisdom in Hellenistic Judaism

A confluence of motifs from several sources, both Hellenistic and Jewish, is detected

The Poetry of the Hymn

Lohmeyer

A. 6 who, though he was in the form of God, did not regard equality with God as something to be exploited,

B. 7 but emptied himself, taking the form of a slave, being born in human likeness.

And being found in human form, C. 8 he humbled himself

and became obedient to the point of death— [even death on a cross.]

  D. 9    Therefore God also highly exalted him

and gave him the name that is above every name,

E. 10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,

F. 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

Jeremias

A. 6 who, though he was in the form of God, did not regard equality with God as something to be exploited, 7 but emptied himself, taking the form of a slave, being born in human likeness.

B. And being found in human form, 8 he humbled himself

and became obedient to the point of death— [even death on a cross.]

  C. 9    Therefore God also highly exalted him

and gave him the name that is above every name,

10 so that at the name of Jesus every knee should bend, [in heaven and on earth and under the earth,]

11 and every tongue should confess that Jesus Christ is Lord, [to the glory of God the Father.]

NT Foreground

“Paul an apostle—sent neither by human commission nor from human authorities, but through Jesus Christ and God the Father, who raised him from the dead—and all the members of God’s family who are with me, To the churches of Galatia: Grace to you

8

and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to set us free from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever. Amen.” (Gal 1:1-5) “Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honour because of the suffering of death, so that by the grace of God he might taste death for everyone.” (Heb 2:8-9)

Commentary

Verse 5The introduction “stitches” the hymn into the ethical persuasion. “Mind” in Gk is really the verb to think. A good parallel in Paul would be Rom 12:3.

Verse 6Form (morphé) is difficult. Current in classical and Hellenistic Greek, with a wide range of meanings—”stature, form, condition, feature, external appearance, reproduction”—morphé is used relatively little in the Bible. Exploited is also difficult: It may mean not only ‘to grasp something forcefully which one does not have’ but also ‘to retain by force what one possesses,’ it is possible to translate Phil 2:6 in two quite different ways.

Verse 7 “Emptied” in relation to the cross comes up in 1 Cor 1:17. Again, the form—morphé—of a slave.

Verse 8 Humble is found in the teaching of Jesus (Matt 18:4; 23:12; Luke 3:5; 14:11; 18:14). Obedient to death—cf. Hebrews 2:10-18. V.8c could be an addition by Paul, reflecting his emphasis on the cross (Phil 1:29, 3:10, 18 and 1Cor 1:23; 2:2).

Verse 7 “Emptied” in relation to the cross comes up in 1 Cor 1:17. Again, the form—morphé—of a slave.

Verse 8 Humble is found in the teaching of Jesus (Matt 18:4; 23:12; Luke 3:5; 14:11; 18:14). Obedient to death—cf. Hebrews 2:10-18. V.8c could be an addition by Paul, reflecting his emphasis on the cross (Phil 1:29, 3:10, 18 and 1Cor 1:23; 2:2).

Verse 9Exalted: the simple form is found in John and Luke to refer to the resurrection (John 3:14; 8:28; 12:32, 34; Acts 2:33; 5:31). The complex form is found only here in the NT and in the LXX only once: “For you, O Lord, are most high over all the earth; you are exalted far above all gods.” (LXX Ps 96:9)

Verse 10There is a suggestion that this verse may be a liturgical instruction.Verse 11Confess (homologeó) is a foundational Christian word, both as very and as noun (Matt 7:23; 10:32; 14:7; Luke 12:8; John 1:20; 9:22; 12:42; Acts 7:17; 23:8; 24:14 etc.) “Jesus is Lord” is the basic affirmation: “Because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” (Rom 10:9)

9

“Therefore I want you to understand that no one speaking by the Spirit of God ever says “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.” (1 Cor 12:3)

And so …

1. Use of the hymn in context2. Opposing a heresy in the church3. Proposing the centrality of the real humanity of Jesus4. This is then a model for the Christian believer5. In line with Paul’s teaching elsewhere6. For us today…

10

III. Colossians – the Hymn

Christ and the Cosmos

1. John 1, Phil 2, Col 1, Rev 52. The church at Colossae3. The hymn4. Poetry5. Meaning6. Key issue for the Christians at Colossae7. Challenge to us today (R. E. Brown)8. And so…

Context on Colossae

1. The church founded by one of Paul’s associates, a certain Epaphras (1:7–8; 4:12).

2. References to other Christian leaders in 4:7–17 (such as Tychicus, Onesimus, Mark, Barnabas, Luke, and Nympha) offer a lively picture of the importance of personal contacts and friendships in the Pauline churches.

3. Colossians repudiates vigorously a false religious position which may tempt the addressees (2:8–23).

False Teaching?

1. Its advocates called it a “philosophy” 2. and emphasized “the elemental spirits of the universe,”3. visions and worship of (or alongside) angels, 4. the observance of special festivals (including sabbaths), 5. and certain ritual and ascetic regulations (including circumcision and the

avoidance of certain foods). 6. Pagan mystery cults 7. Gnosticism 8. Apocalyptic Judaism9. More simply, a form of diaspora Judaism

The Hymn itself

Col 1:15   He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

Possible Backgrounds (i)

(i) Possibly a midrash on the first words of Genesis, possibly even a early Christian Passover hymn. In Hellenistic Jewish thought some kind of mediator of creation is possible, even if not the full-blown Gnostic-redeemer myth. (ii) Within the NT, the Second Adam imagery is taken from Genesis (cf. 1 Cor 15 and Rom 5). The big difference here is the pre-existence of the Second Adam.

(iii) Wisdom

11

(iv) Wisdom V. 15.firstborn of all creation (Prov 8:22, 25; Sir 1:4; Wis 9:9). V.16 in him all things were created (Prov 8:27-30; Sir 1:4; 24:9; 43:26; Wis 7:22). V.17 before all things (Prov 8:27-30; Sir 1:4; 24:9). In him all things hold (v.15). V. 19 fullness (Prov 8:12-14; Bar 3:38; Sir 24:4-11). V.20 reconciliation (see the role or Wisdom in Wis 10:1-12:17).

Missing from the wisdom traditions are reference to the goal, to the cross and to the resurrection.

Poetry

(i) Two stanza approach:15a Who is… 18b Who is…15b The firstborn … 18c The firstborn …16a Because in him … 19 Because in him … (ii) Three stanza approach: 15-16 Christ as creator17-18a Christ as preserver18b-20 Christ as redeemer

NT Foreground

(i) Wisdom Christology is also found in Heb 1:2b-3a; John 1:1-5 and Rev 3:14. (ii) A wisdom theme fits the context of the letter—Col 1:9; 2:2-3. In the exhortation, how to live is described in Col 3:1-4:6.

Challenge to us today: R. E. Brown

The Col hymn professes that Christ Jesus is the image of the invisible God—God’s son in whom all things were created, in whom all the fullness of God was pleased to dwell, and through whom all things were reconciled to God. How within fifty years (at the latest) did Christian come to believe that about a Galilean preacher who was crucified as a criminal? Like the other NT hymns, Col 1:15-20 offers a challenge to understanding the development of NT Christology . . . Given the fact that most scholars judge hymns in the Pauline letters to be prePauline or nonPauline in origin, one should note where “high” christological statements in those hymns are similar to statements in the prose of the undisputed letters, e.g., compare Col 1:16 and 1 Cor 8:6.

(Introduction to the New Testament, p. 617.)

And so …

Col 1:15   He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

1. Spirituality distorts (or leaves out) the cross and resurrection2. Return to legalistic observances (self-help asceticism) get you nowhere3. Link between Jesus of Nazareth and the cosmic Christ (pantocrator) is the

cross and the resurrection

12

4. Making up what is lacking (Col 1:24)5. Our life is hidden with Christ in God (Col 3:3)6. Transformation is possible in him (Col 2:6-7; 3:5-17)

13

IV. The Pastorals – an overview

Sequence

1. Titus, 1 Timothy, 2 Timothy2. Observations3. A letter collection4. Author(s)5. Location6. Audience(s)7. Purpose

Titus

1:1-4f: Greeting, containing a descriptive definition of the apostolic task 1:5–3:11: Body of the letter

1:5–16: presbyter-bishop ministers in the towns of Crete. 1:10–16: against Jewish-Christian teachers2:1–3:11: Directives for the whole people of God

3:12–15a: Recommendation for the bearers 3:15b: Final prayer, aimed at all Cretan Christians

1 Timothy

1:1–2: Greeting1:3-6:21 Body of the Letter

1:3-3:13: Commission to Timothy against Judaizers3:14-4:5: Church Order, addressed to Timothy4:6-6:21a: Commission to Timothy, in 3 sections4:6-16 Timothy as teacher5:3-16 Timothy as supervisor6:3-19 Timothy as apostolic co-worker6:20–21a: Summary Warning

6:22b: Blessing which may not be original

2 Timothy

1:1–2: Greeting1:3–14: Thanksgiving1:15-18 Personal Note2:1–4:8: Body of the Letter (Testament)

2:1-13: Testament about Paul2:14-3:9 Against those threatening the inheritance of Paul3:10-4:8: Timothy is the legitimate heir

4:9–22: Personal Note and Prayer

Observations

1. The language of the PE is homogeneous over the small corpus and notably different from the rest of the Paulines

2. The language of the PE has notable resemblances to that of Luke–Acts 3. The PE coin about half a dozen terms and use some terms in a quite unusual

sense. 4. Computer analyses confirm that the PE are homogeneous among themselves

and different from the rest of the Paulines.5. The vocabulary generally is less biblical than Paul’s, though there are notable

contacts with sapiential and other ethical compositions of Hellenistic Judaism

14

as well as some language typical of the popular Epicurean, Cynic, and Stoic philosophers.

6. The 55 proper nouns and adjectives of the PE belong to the total working vocabulary of the author: some of them are unique to these letters (thus “Jewish” in Titus 1:14); some occur in the other Paulines (“Luke” in 2 Tim 4:11 and Col 4:14; Philemon 24); still others are found elsewhere only in the Lukan corpus (thus “Crete,” and “Antioch, Iconium, Lystra,” and the double name “Pontius Pilate”).

7. The 17 cities mentioned suggest the geographical world presupposed by this correspondence.

8. The syntax—the way in which the words are ordered into sentences; their patterns in the use of coordinating and subordinating particles. All this belongs to the individual character of the PE as Gk compositions.

9. The style is paraenetic, the author urging his points rather than arguing them.

A Collection

1. The PE are an epistolary collection, already distinct from the collection of Pauline letters to churches in the 2d century, when they were being read in the order Titus, 1 Timothy, 2 Timothy.

2. A letter collection itself is a literary genre which enjoyed a limited popularity in Greek philosophical circles and came into its own in Roman political life.

3. The PE were read as a collection (regardless of whether the letters had an individual preexistence), offering an authoritative message from the past.

4. Thus Titus and Timothy in the PE are less actual historical individuals than paradigmatic persons, models with which the new public is expected to identify

5. Such letters do not expect answers but action from the recipients.

6. 2 Timothy has attracted special attention because it has many characteristics of the testamentary genre in the ancient world

7. In the PE quotations of and allusions to compositions appear that served as sources for this paraenetic epistolary.

8. Christian domestic codes (Haustafeln) of Titus 2:2–10 and 1 Tim 5:1–2 (to be read with 6:1–2).

9. Lists that specify good and bad ethical qualities (e.g., Titus 1:6–10; 2 Tim 3:2–5).

10. Church order: 1 Timothy 2–3 and 5:3–25. 11. Prayers abound in the PE: 2 Tim 4:22; 2 Tim 1:16–17;1 Tim 1:12–17; 2 Tim

1:3–14; 1 Tim 2:5–6.

Authors

1. Paul himself2. A member of his team, during his life3. Someone of the second, even third, generation of Christians4. Probably around 70 to 100 ad5. Why three letters?6. Titus 1:1-4 as an introduction to the collection

Location

1. According to Titus and 1 Tim: Paul on his way from Crete to Macedonia, through Asia Minor

2. According to 2 Tim: Rome3. Hypotheses: Ephesus or Rome

15

Audience(s)

1. According to the Letters, Titus and Timothy2. Crete: relatively new Jewish-Christian “churches”3. Ephesus: combining Gentiles and Jews4. Rome: on account of the Jewish-Christian house church and its importance as

the place of Paul’s execution and hence “heritage”

Purpose

1. For the continuity in the apostolic and ecclesial mission of bringing all persons—Jew and Gentile, slave and free, male and female, old and young—to faith in and worship of Jesus.

2. They also urge a common Pauline faith and worship, a Pauline ethic, and Christian ministries that accord with Pauline precedents.

3. The PE in addition prepare Christians for the future, a future which found the “catholic church” and the catholic canon of Scripture pitted against the gnostics and the followers of Marcion.

16

V. Second Timothy – the Epistolary Testament

Sequence

1. Place in the Letter as a whole2. The Frames3. The Testament4. Part 15. Part 36. Part 37. Conclusion

2 Timothy

1:1–2: Greeting1:3–14: Thanksgiving1:15-18 Personal Note2:1–4:8: Body of the Letter (Testament)2:1-13: Testament about Paul2:14-3:9 Against those threatening the inheritance of Paul3:10-4:8: Timothy is the legitimate heir4:9–22: Personal Note and Prayer

The Frames

2 Tim 1:15   You are aware that all who are in Asia have turned away from me, including Phygelus and Hermogenes.

16 May the Lord grant mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chain; 17 when he arrived in Rome, he eagerly searched for me and found me 18 —may the Lord grant that he will find mercy from the Lord on that day! And you know very well how much service he rendered in Ephesus.

2 Tim 4:9   Do your best to come to me soon, 10 for Demas, in love with this present world, has deserted me and gone to Thessalonica; Crescens has gone to Galatia, Titus to Dalmatia. 11 Only Luke is with me. Get Mark and bring him with you, for he is useful in my ministry. 12 I have sent Tychicus to Ephesus. 13 When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments. 14 Alexander the coppersmith did me great harm; the Lord will pay him back for his deeds. 15 You also must beware of him, for he strongly opposed our message.

2 Tim 4:16   At my first defence no one came to my support, but all deserted me. May it not be counted against them! 17 But the Lord stood by me and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So I was rescued from the lion’s mouth. 18 The Lord will rescue me from every evil attack and save me for his heavenly kingdom. To him be the glory forever and ever. Amen.

2 Tim 4:19   Greet Prisca and Aquila, and the household of Onesiphorus. 20 Erastus remained in Corinth; Trophimus I left ill in Miletus. 21 Do your best to come before winter. Eubulus sends greetings to you, as do Pudens and Linus and Claudia and all the brothers and sisters.

2 Tim 4:22   The Lord be with your spirit. Grace be with you

17

Testament I

2 Tim 2:1   You then, my child, be strong in the grace that is in Christ Jesus; 2 and what you have heard from me through many witnesses entrust to faithful people who will be able to teach others as well. 3 Share in suffering like a good soldier of Christ Jesus. 4 No one serving in the army gets entangled in everyday affairs; the soldier’s aim is to please the enlisting officer. 5 And in the case of an athlete, no one is crowned without competing according to the rules. 6 It is the farmer who does the work who ought to have the first share of the crops. 7 Think over what I say, for the Lord will give you understanding in all things.

2 Tim 2:8   Remember Jesus Christ, raised from the dead, a descendant of David—that is my gospel, 9 for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11 The saying is sure:If we have died with him, we will also live with him; 12 if we endure, we will also reign with him;

if we deny him, he will also deny us; 13 if we are faithless, he remains faithful—

for he cannot deny himself.

Testament 2

2 Tim 2:14   Remind them of this, and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15 Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth. 16 Avoid profane chatter, for it will lead people into more and more impiety, 17 and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, 18 who have swerved from the truth by claiming that the resurrection has already taken place. They are upsetting the faith of some. 19 But God’s firm foundation stands, bearing this inscription: “The Lord knows those who are his,” and, “Let everyone who calls on the name of the Lord turn away from wickedness.”

2 Tim 2:20   In a large house there are utensils not only of gold and silver but also of wood and clay, some for special use, some for ordinary. 21 All who cleanse themselves of the things I have mentioned will become special utensils, dedicated and useful to the owner of the house, ready for every good work. 22 Shun youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. 23 Have nothing to do with stupid and senseless controversies; you know that they breed quarrels. 24 And the Lord’s servant must not be quarrelsome but kindly to everyone, an apt teacher, patient, 25 correcting opponents with gentleness. God may perhaps grant that they will repent and come to know the truth, 26 and that they may escape from the snare of the devil, having been held captive by him to do his will.

2 Tim 3:1   You must understand this, that in the last days distressing times will come. 2 For people will be lovers of themselves, lovers of money, boasters, arrogant, abusive, disobedient to their parents, ungrateful, unholy, 3 inhuman, implacable, slanderers, profligates, brutes, haters of good, 4 treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, 5 holding to the outward form of godliness but denying its power. Avoid them! 6 For among them are those who make their way into households and captivate silly women, overwhelmed by their sins and swayed by all kinds of desires, 7 who are always being instructed and can never arrive at a knowledge of the truth. 8 As Jannes and Jambres opposed Moses, so these people, of corrupt mind and counterfeit faith, also oppose the truth. 9 But they will

18

not make much progress, because, as in the case of those two men, their folly will become plain to everyone.

Testament 3

2 Tim 3:10   Now you have observed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, 11 my persecutions and suffering the things that happened to me in Antioch, Iconium, and Lystra. What persecutions I endured! Yet the Lord rescued me from all of them. 12 Indeed, all who want to live a godly life in Christ Jesus will be persecuted. 13 But wicked people and impostors will go from bad to worse, deceiving others and being deceived. 14 But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, 15 and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. 16 All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, 17 so that everyone who belongs to God may be proficient, equipped for every good work.

2 Tim 4:1   In the presence of God and of Christ Jesus, who is to judge the living and the dead, and in view of his appearing and his kingdom, I solemnly urge you: 2 proclaim the message; be persistent whether the time is favourable or unfavourable; convince, rebuke, and encourage, with the utmost patience in teaching. 3 For the time is coming when people will not put up with sound doctrine, but having itching ears, they will accumulate for themselves teachers to suit their own desires, 4 and will turn away from listening to the truth and wander away to myths. 5 As for you, always be sober, endure suffering, do the work of an evangelist, carry out your ministry fully.

2 Tim 4:6   As for me, I am already being poured out as a libation, and the time of my departure has come. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 From now on there is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me but also to all who have longed for his appearing.

Conclusions

19