Title: Philemon
1Philemon
- Authorship.
- Not in dispute
- It is one of Pauls undisputed letters.
- What is in dispute is the Apostles attitude
toward the institution of slavery. - While some scholars, such as Bartchy, have
maintained the institution had benign elements,
more research by John Byron (Slavery Metaphors)
has pointed out that it was just as brutal and
dehumanizing in Roman society as any other. - Why does Paul not call on Philemon to free
Onesimus? - Or, does he call on Philemon to free Onesimus,
but in a very subtle manner?
2Philemon Setting
- In Colossians, we find the name Onesimus (49)
and Archippus affiliated with the church at
Colossae. - Philemon is likely a resident of Colossae.
- He has been converted by Paul (see 19), probably
in connection with Pauls ministry at Ephesus.
3Philemon Setting
- Philemon owned a slave, Onesimus, who ran away.
- We do not know the details.
- He may have stole some money or property (18-19).
- He was certainly a problem slave, since he was
considered Useless as opposed to the meaning of
his name, Onesimus, meaning Useful.
4Philemon Setting
- Why he ran away is not stated.
- See J. Byron, Slavery Metaphors on the brutality
of Roman Slavery. - Although some scholars, such as Bartchy in the
ABD and Barth and Blanke Letter to Philemon 2000,
9-23, allowed for good and bad masters, and that
the institution could be benevolent, this was not
the actual case. - One must be careful what ones believes from
discussion of slavery in literature, and the
duties of a master. - It is the masters who are writing.
5Philemon Setting
- Onesimus found Paul, who is in prison (9-10)
- Three possible locations, Rome, Caesarea and
Ephesus. - See discussion in deSilva, and reasons for
accepting Ephesus as the likely location, which I
think is the best possibility. - Onesimus is converted by the apostle.
- Paul would like to retain Onesimus service, but
feels compelled to return him to Philemon (13-14).
6Philemon Setting
- Why does Paul feel compelled to return Onesimus?
- It is possible Roman law did provide for
temporary asylum for a fugitive slave (Barth and
Blanke, Philemon, 28). - In these cases, a slave could return of the
slaves own will, and carry a letter of
intercession from a friend (ibid., 31). - While the letter could recommend kind treatment,
it has no legal force (ibid.).
7Philemon Contents and Rhetorical Force
- Of all Pauls letters, Philemon is most like the
letters we find in the papyrii. - It is short.
- It is addressed to an individual.
- It deals with a single problem, the problem of
Onesimus.
8Philemon Contents
- Epistolary prefix (1-3)
- To Philemon
- To Apphia, the sister (possibly of Philemon).
- To Archipus our fellow soldier and the church
that meets at your house). - Exordium (in form of a thanksgiving) (4-7)
- Hearing of your faith (5)
- In order the fellowship of our faith may be
active in you. - For I have much joy.
9Philemon Contents
- Mediation Receive Onesimus (8-14)
- I have boldness to order you (8-9)
- I exhort you concerning my child, who was born to
me in chains, Onesimus (10) - I wished to keep him (13)
- I am not willing to do anything apart from you
knowledge (14) - Proof Onesimus return (15-20).
- He was separated in order you should receive him
(15) - Not as a slave, but more than a slave a brother
(16) - Receive him as me (17)
- I Paul, write with my own hand (19)
- You owe, even yourself (20)
10Philemon contents
- Exhortio (21-22)
- Convinced of your obedience
- Prepare a guest room.
- Final greetings (23-25).
11Philemon Rhetorical force
- Type of letter
- Stowers points to Philemon as a letter of
mediation. - Paul intercedes in behalf of Onesimus.
- Yet, there are dynamics different from usual
letter of mediation. - Usually, these letters are to individuals.
- Philemon is addressed not only to Philemon, but
to Apphia, Archipus and the church at your
house. - Philemon is read in public.
- This places more pressure on Philemon (see N.
Peterson, Rediscovering Paul)
12Philemon Dynamics
- Letter is addressed to a church, which means it
will be read in the assembly. - Paul uses situation to assert authority over
Philemon, but subtly. - He could order Philemon to obey, but will not
(8). - Paul emphasizes his position as an apostle.
- He has full boldness, literally freedom of
speech, the freedom of a citizen in the
assembly to order Philemon (note irony). - He has authority as an apostle, made plain in
next verse.
13Philemon Dynamics
- Paul describes himself as an ambassador,
elder, or old man (9) - The term can mean any of these.
- From 2 Cor 520 and Eph 620, the verbal form is
used, demonstrating we may have a title as well
as description, Paul makes full reference to his
authority (Bart and Blanke, Philemon, 323). - Yet, rather than order Philemon, Paul expects him
to respond out of love.
14Philemon Dynamics
- In 16, Paul exhorts Philemon to receive Onesimus,
not as a slave, but as a brother. - Consider the setting.
- Letter is being read in community, possibly in
your house. - As a prominent member, your honor is at stake.
- You are being exhorted, kindly, but still
exhorted, by Paul, who makes plain his authority
in Christ. - What are your opinions?
15Philemon Dynamics
- Paul further expresses authority
- In 18-19, calls on Philemon to charge Pauls
account for anything owed. - At the same time, notice Pauls own not so subtle
reference to what Philemon owes. - Who is master?
- Note Pauls use of authority and the shame that
Philemon would suffer if he does not respond.
16Philemon Dynamics
- Finally, Paul asserts that he fully convinced
Philemon will obey (21). - Again, in a public setting, what are Philemons
choices? - Again, if that is not enough, in 22, Paul calls
on Philemon to prepare a guest room. - Paul intends to visit Colossae after his
imprisonment. - It is not enough to put social pressure on
Philemon. - Paul expects to be released, and he will visit
Philemon (from Ephesus?) - The statement gives Philemon no choice but to
obey.
17Philemon Conclusions
- Why does Paul not call on Philemon to free
Onesimus. This is a difficulty for us today. - Was it because Paul does not feel he has the
authority? But see 8-9. - Was it because of his eschatological
understanding that does not ultimately regard
slavery as an impossible burden, but sees freedom
as preferable (see 1 Cor 721-24)?
18Philemon Conclusions
- Nevertheless, Pauls letter to Philemon exceeds
constraints of the normal intercessory letter. - Not demanding obedience, Pauls rhetoric is a
masterful display of the expectation of
obedience. - The demands are that Philemon no longer regard
Onesimus as a slave. - Philemon will be pressured by the community to
obey.
19Philemon Conclusions
- While we cannot be sure that Paul was calling on
Philemon to free Onisemus, the implications are
clear. - No one, especially fellow believers, are to be
considered objects. - Fellow believers are to be valued as brothers and
sisters in the Lord. - Attempts to objectify people, and believers in
particular is to be rejected.
20Philemon Conclusions
- While in the Western world we do not think of
slavery as a reality, it is in other parts of the
world, and is to be rejected and fought. - As is any other form of dehumanization.
- Wage slavery.
- Those whose wages are withheld (see Jas. 51-5)
21Hebrews and General (Catholic) Epistles
- Status of the so-called General or Catholic
Epistles is not the same in the history of the
church as are the letters of Paul. - While modern scholarship debates the authorship
of some Pauline letters, they were not rejected
in the ancient church. - With the exception of 1 Peter and 1 John, this is
not the case of the general letters. - All the others were debated.
- Yet, each gives important witness to what it
means to live the Christian life, especially as
strangers and aliens (1 Pet 211) in a hostile
world.
22Hebrews
- Hebrews presents important themes.
- Need to endure and remain faithful and grateful
to God, who sent his own son, who paid a high
price, his own blood (217-18), to become a High
Priest (510, ch. 7 121-2) of the new covenant
(ch. 8, 1018-18). - So, Christ is superior to the angels (Heb 1-2),
and the old covenant (Heb 3, 8) - So, believers should not slide back into their
former way of life, but continue to endure
hostility (1032-39), and press on to
perfection (511-64).
23Hebrews Canonical Status
- In the West
- Missing from the Muratorian Canon (late 2nd
century) - Missing from the Canonical index of Africa (ca.
360) - Is included by Hilary of Poitiers, who considered
it Pauline. - Is generally slow to gain acceptance in the West.
- Why?
- Is it due to memory?
- If written from Italy (1324) is there the memory
that Paul did not write Hebrews? - This hypothesis makes slow acceptance in the West
understandable.
24Hebrews Canonical Status
- In the East
- Hebrews receives its first canonical attestation.
- Pantaneus held Hebrews was written by Paul, but
because of humility he does not give a
superscription (Eusebius HE 6.14.4) - This view is adopted by Clement of Alexandria and
Origen. - Origen quotes Hebrews some 200 times, although
toward the end of his life he expresses doubts
about Pauline authorship. - It is accepted in Athanasius canon of 367.
25Hebrews Canonical Status
- Reconciliation
- With the influence of Greek theological
literature in the West, Greek traditions gain
influence, including influence on Jerome. - Jeromes influence.
- Jerome is credited with bringing Eastern and
Western canons together, since Pope Damasus
acceded to Jeromes judgment on canonical issues. - Athanasius canon accepted.
- Some uncertainty remains.
- By fifth century, NT canon fixed, and contains
Hebrews as part of a compromise West accepts
Hebrews, East accepts Revelation.
26Hebrews Rhetorical Strategy
- A letter?
- Lacks epistolary prefix.
- It resembles a sermon more than a letter.
- Were it not for epistolary postscript (1318-25),
it would not likely have been considered a letter.
27Hebrews Rhetorical Strategy
- A Word of exhortation (1322)
- As a word of exhortation, Hebrews utilizes
epideictic rhetoric - This feature is found in the faith chapter,
Heb. 11. - Also found in Heb. 1-2, where readers are pointed
to Christs supremacy.
28Hebrews Rhetorical Strategy
- The author also uses deliberative rhetoric
- It is expedient to hold onto their confession, as
we see in Heb. 10. - There is also a certain type of behavior that is
expedient, including the behavior of Jesus
himself (58-9 12-13)
29Hebrews Rhetorical Strategy
- In fact epideictic and deliberative elements are
found together. - Use of the Hortatory Let us press on sections
can be seen as deliberative, for the reader is
called to follow a path that is expedient. - Hebrews also uses epideictic language, the
language of praise and blame (see 1032-39), in
combination. - In fact, the two are often used together in
speeches and letters, and interact very closely
in Hebrews.
30Hebrews Rhetorical Strategy
- Rhetorical Devices.
- Minori ad maius, known by the rabbis as qal
wahomer an argument from lesser to greater. What
applies to the lesser applies to the greater see
720-22. - Rhythm, where sentences begin or end with
repeated clauses or balance (1133-37). - Quasi poetic passages (13 412-13 71-3,
26-28). - Alternation between exposition and exhortation
(41, 11, 14, 15 61 1022-24 121 1313, 15. - Alliteration, or the repetition of initial
consonants (11 21-4 416).
31Hebrews Major Themes
- These themes are often thought to make Pauline
authorship impossible. See deSilva. - Christ as high Priest according to the order of
Melchizedek (510 ch. 7) - This theme is never found in Paul.
- Similarly, the role of the sacrificial system has
no parallel in Paul.
32Hebrews Major Themes
- Christology.
- Hebrews has the highest and most exalted
Christology in the NT, with the exception of
Revelation and the Gospel of John. - One point is that Christ is superior to
- Angels.
- Beginning in 11, contrast between way God spoke
in past and at present. - In present, God speaks through a Son, who is
superior to angels. - See 15, quoting Ps. 27 LXX .
- The quotation, originally applied to the king, is
applied to Christ, who is superior to angels.
33Hebrews Major themes
- Christ superior to the Mosaic law.
- Christ is superior to Moses (31-19)
- He is superior as son over the house, as builder
of the house is superior to the house (32-3). - Moses was faithful as a servant (35).
- Christ is superior as a Son.
34Hebrews Major Themes
- Christ is superior to the Aaronic priesthood.
- If previous priesthood was perfect, there would
not be need for a new one. - Yet, God promises a new priesthood (Heb 55-6,
9-10). - This priesthood is not according to old order of
Aaron (711-19). - It is a new type, according to the order of
Melchizedek (see Ps. 1104 cf. Gen 1417-20). - The author uses the Melchizedek story (Heb 7),
which describes Abraham being blessed by
Melchizedek, to state that sons of Levi are
subordinate to this mysterious figure, who is
without genealogy. - This logic uses rabbinic method, what is not
mentioned in scripture does not exist.
35Hebrews Major Themes.
- Need to remain faithful to the God who has bought
us. - Impossibility of restoring those who abandoned
the faith (64-8 1026-31). - Reminder of former endurance (1032-39).
- Evidence from the past, the praise of the
faithful in Heb. 11 (see Ben Sirach 44-50, the
Hymn to Famous Men). - Evidence from the example of Christ (58-9
121-2). - Negative evidence of faithlessness from the
example of Esau (1216-17).
36Hebrews Major Themes
- Reason to be faithful is because Christ is
- Pioneer and perfector of our faith (122)
- The one who learned obedience through suffering
(58-9) - The perfect high priest, who was tempted as we
are (218), yet was obedient, and presents
himself as a superior sacrifice (216), as
opposed to previous imperfect sacrifices (101-4)
37Hebrews Major themes
- So, believers are to press on to perfection or
completeness, the Greek root tel. - No author uses this root as often as does
Hebrews. - Significance
- It refers to someone adequate for a task, as the
example of Moses an Aaron in Philo, or the person
lacking harmful emotion in Stoicism. - In Wisdom of Solomon, it refers to the righteous
person - In 4 Macc. The death of Eleazar and the seven
brothers, using stoic language. - In Hebrews, the idea is subtle.
38Hebrews Major themes
- Perfection or completeness
- It is not merely the cultic installation of Jesus
as High Priest. - It is also the vocational preparation of Christ
for his office - Christ learns perfection through suffering
(58) and is for that reason the merciful and
perfect intercessor. - Perfection is the preparation of Jesus for the
role of High Priest. - Believers are also to press on to perfection, but
not as result of their own moral accomplishments,
but through moral obedience. - Thus, the example of Christ is held before their
eyes.
39Hebrews Major Themes
- Eschatology
- Two ages
- In past, God gave the law and Aaronic priesthood.
- These made nothing perfect (see 101-4).
- Thus, a new priesthood is necessary, according to
the order of Melchizedek.
40Hebrews Major Themes
- Eschatology High Priesthood.
- We now have a High Priest, not of the order of
Aaron, but of Melchizedek. - This view is consistent with other Christian
writings, which understand a distinct contrast
between the two ages, and places the author of
Hebrews within this tradition (see B. Lindars,
Theology of the Letter to the Hebrews, 30).
41Hebrews Major Themes
- Eschatology Christs High Priesthood.
- In Hebrews eschatological understanding, the
author sees not only temporal fulfillment, but
the understanding of a heavenly fulfillment
corresponding to earthly institutions. - The author sees Christ as part of the fulfillment
of Israels history, which occurs now (64). - The author sees correspondence between earthly
and heavenly, as seen not only in concept of
Jesus as High Priest, but also of a Sabbath
rest (37-11 49), fulfilling the function of
a heavenly reality corresponding to an earthly
one, or to a promise to Israel.
42Two Minute Writing Assignment
- We have mentioned how the author of the Epistle
to the Hebrews encourages Christians to press on
to perfection. - How can we encourage Christians today to do the
same?
43James Canonical Status.
- Few books have had their canonical status as
questioned as James. - This observation is especially true for
Protestants. - On the basis of Jas. 224, Luther concluded that
James is an epistle of straw, that contradicted
Paul. - There is no Gospel content in it.
- Luther, therefore, rejected James.
44James Canonical status.
- Concern about James precedes Luther.
- Like Hebrews, it is not mentioned in the
Muratorian Canon. - Eusebius lists it as one of the antilegoumena,
the disputed books (HE 3.25.3). - Origen knows the book, but he probably became
acquainted with it after he left Alexandria to
live in Caesarea.
45James Canonical Status
- In Athanasius 39th Festal letter, he accepts
James as part of Canon. - Jamess status remains disputed.
- Theodore of Mopsusetia (d. 498) is said to have
rejected it. - It is missing from the canon of Cyprian of
Carthage. - Jerome includes it in the Vulgate, but accepts it
only reluctantly.
46James Canonical Status
- In the Reformation.
- Rejected by Luther.
- Accepted by Calvin.
- He thought James unlike Acts of Peter or
Apocalypse of Peter or Letter of Barnabas, should
be included in the canon on the basis of
intrinsic worth. - That is, James bears witness to the message of
Christ, and is important in the life of the
church.
47James Possible Background.
- Probably Jewish Christian, perhaps Palestinian in
origin. - 11, address Jewish Christian community.
- Note two terms or phrases
- First, letter is addressed to the twelve
tribes, a specifically Jewish form of address. - Second, the author refers to the Diaspora, the
Jewish dispersion. - We see here familiarity with Jewish language.
- The address to the Diaspora may also be a
reference to Palestinian origin.
48James Possible Background.
- In 22, the Christian assembly is not referred to
as the church (ekklesia), but as a synagogue. - Again, the reference is to the Jewish synagogue.
- It is sometimes deduced that the use of the term
means the author is either at home in the Jewish
synagogue, or that the writer belongs to a
community that still utilizes traditional Jewish
language to refer to its assemblies.
49James Possible Background.
- The sins of the rich (54) who withhold wages
from those mowing fields. - The language presupposes a rural, Palestinian
environment, as opposed to an urban based
Christianity, as in Paul. - See also 54,quoting Isa 59, Lord Sabaoth,
rather than translating it as Lord of Hosts,
again demonstrating a possible Jewish environment.
50James Possible Background
- Despite Palestinian and rural language, the
author seems to have some familiarity with
Pauline writings and traditions. - See 214-26.
- Reference to Abraham and Rahab in 220-26.
- Author draws conclusions precisely opposite of
Paul (Rom 4) and Hebrews (Heb 11). - States that these examples prove that one is
justified on basis of works and not just faith
alone (224, only time phrase is used in the NT).
51James Possible Background
- Is James simply opposed to Paul?
- In Rom 6, Paul opposes position that one may sin
that grace may abound. - In Phil 212-13, Paul says to work out our own
salvation.
52James Possible Background
- James is more opposed to a Paulinism.
- If this is the case, it is assumed the letter is
written near the end of the 1st century. - If written this late, it is a pseudonymous
composition of late 1st century Palestinian
Christianity. - This observation is said to explain both the
Palestinian milieu, as well as the letters
excellent Greek. - But, see Acts 2118-25, where James calls on Paul
to pay expenses of a vow. - Could reports of Paulinism have reached the
historical James? - Could James have used a secretary?
- Conclusive evidence is lacking
53James Rhetorical Strategy
- Paraenetic Wisdom
- As paraenesis, the outline of James is hard to
follow. - It seems to move from subject to subject.
- Yet, criticism of the book, that it lacks an
overall outline, as in Dibelius-Greeven (James,
Hermeneia) are not fair. - There is an over all structure.
- Basically, issues that are introduced early,
especially in Jas. 1, are developed as the letter
progresses. - For more detail, see discussion in deSilva.
54James Rhetorical Strategy
- As paraenetic wisdom, standard devices are
employed. - Exhortations are traditional in character.
- They are expressed in imperative mood.
- They are concerned with how to live a virtuous
life (see 119 31-8 43-4). - It points to heroic examples (such as Jesus,
Abraham, Rahab, and Elijah, see 517 for last
example).
55James Rhetorical Strategy
- Standard devices.
- The paraenetic wisdom has a specific purpose
- It reinforces either the values of the dominant
culture in times of crisis, or, - It can challenge the norms by establishing the
norms of a marginal group. - The latter is at work in James
- See also 1 Pet 211 for similar phenomenon in 1
Peter.
56James Rhetorical Strategy
- In addition to paraenetic motifs, there are also
wisdom themes. - James is concerned with what it means to live the
virtuous life, something also found in Stoic and
Cynic philosophy. - James is also profoundly biblical.
- Living an ethical life is based on a believers
faith in God. - Lack of faith imperils the believers
relationship with God.
57James Rhetorical Structure
- Affinities with wisdom tradition are demonstrated
in that - Jas 46, quotes Prov 334.
- Jas 119 has affinity with Ben Sir 51 Prov
1019 1727. - Jas. 127 sounds similar to Ben Sir 410 735
Job 3116-21, - References to Job in 511.
58James Major Themes
- Rich and Poor
- See 21-6.
- Group work
- Break into groups, and prepare short presentation
to class - Two people come into your church.
- One is homeless
- One is either a prominent business person or
banker. - What would really happen in the church. How would
the members really treat the two. - What does James have to say to us?
59James Major Themes
- Rich and poor
- As paraenetic wisdom, James has a timeless
dimension. - The language deals with the concerns of all
people - Thus, there is a certain universality in James,
as in Proverbs. - We are prevented in being judgmental toward the
heartless actions described by James, because it
describes us as well.
60James Major Concerns
- Rich and Poor
- See 413-56
- How often do Christian organizations withhold pay
because someone is doing service to the Lord? - What does James say to us about this behavior?
61James Major Concerns
- Faith and works
- When we consider this theme, we usually focus on
214-26, with the rejection of the formula faith
alone (224). - Also, 122-27, need to not only hear the law, but
do it. - In 31-12, also mention of the importance of
faith and works in relation to sins of the
tongue. - In James, faith that does not correspond to
lifestyle is worthless. Does this contradict Paul?
62James Major Themes
- Eschatology and judgment
- Eschatology is not a major emphasis in James, as
in other NT writings. - Yet, there are eschatological allusions.
- In 12-4, theme of eschatological trial.
- 59-20 provides a direct allusion to the final
judgment. - 212-13 411-12 provide implicit references.
- In 212-13 judgment is described in terms of the
law. - In 411-12, warning against judging other
Christians is described in terms that judgment is
Gods work alone (see Mt. 71).
63James Major Themes
- Eschatology
- Eschatology is further implied in 413-17.
- This passage is more than the normal observation
about the transitory nature of life. - One reason you cannot be certain about your life
is that in a years time, the Lord may return, as
implied in 57.
641 Peter Canonical Status
- Again 1 Peter is not mentioned in the Muratorian
Canon. - Yet, by time of Eusebius, 1 Peter is one of the
homologoumena, one of the universally
acknowledged documents of the NT (HE 3.3.4) - This universal recognition makes the absence in
the Muratorian Canon more surprising. - Why is it missing from the Muratorian Canon?
651 Peter Authorship
- Traditionally, written by Peter, the Apostle.
- Challenges, especially in 19th century, include
- Fact 1 Peter is written in very good Greek. Could
a Galilean fisherman have written that well. - The use of the LXX rather than Aramaic or Hebrew
forms of the OT. - Situation implies a time later than life of
Peter. - Development of household codes and reflection of
what it means to be strangers and aliens (211)
in Rome. - Reflection of Pauline theology also said to
represent time after the life of Peter.
661 Peter Authorship
- Defenses of Peterine authorship include
- Peter used an amanuensis, or secretary who had
great freedom. - Reference to Silvanus (512) is said to confirm
this conclusion. - Could this be the Silas who accompanied Paul in
Acts 16? - Could this be the same person mentioned in
- 1 Thess 11 and 2 Thess 11?
671 Peter Authorship
- While some point to through Silvanus in 512 as
indication that he was the amanuensis of the
letter, it is doubtful that the simple through
will bear this conclusion. More likely it
indicates that Silvanus was the one who
physically delivered the letter (J. R. Michaels,
1 Peter, WBC, 1988, 306 See J. H. Elliot, 1
Peter AB 2000, 871-74).
681 Peter Authorship
- Letter could be an official communication.
- Then it is addressed to churches at the fringe of
the Roman Empire - It makes known Peters ideas.
- This defense, however, is not so different from
the conclusions of those who deny Peterine
authorship.
691 Peter Authorship
- Conclusions.
- Letter traces its heritage back to Peter.
- Thus, it reflects the traditions that have an
origin, ultimately, in the famous apostle.
701 Peter Rhetorical Strategy
- Purpose of letter is to reinforce faith of
readers/hearers. - They are experiencing persecution.
- The exordium (16-7) states purpose of testing.
- It refines faith.
- It prepares believers for ultimate hope found in
the praise and glory and honor in the revelation
of Jesus Christ. - It is the authors hope that the readers be found
faithful to Christ at the Lords return.
711 Peter Rhetorical Strategy
- Believers are conduct themselves as strangers
and aliens - The phrase shows they are not to rely on those
things valued by Roman society as providing
security, wealth, status, etc. - Rather, they are to live in a manner that
demonstrates they are not this world, by virtue
of their behavior they will put accusers to shame
(212), by suffering innocently because of the
name Christian.
721 Peter Rhetorical Strategy
- Suffering as Christians
- In time of Trajan, Pliny the Younger would write
about the trials of Christians (10.96-97). - He finds Christians vow not to commit crimes,
theft, or adultery, but to conduct themselves
honorably. - Their crime is not in being politically
dangerous, but adherence to a perverse and
immoderate superstition that causes people to
abandon traditional religion (see P. J.
Achtemeier, 1 Peter Hermeneia, 1996, 32).
731 Peter Rhetorical Strategy
- To accomplish goal, 1 Peter employs
- Judicial elements
- There is the denial of accusations against
Christians (315-16 415-16). - The charges are invalid.
- Yet, the letter is not a defense.
741 Peter Rhetorical strategy.
- Epideictic elements
- The carefully crafted exordium (13-12) catches
the readers attention. - Also, the carefully crafted epilogue (56-11) is
another feature of epideictic rhetoric. - Yet, the letter lacks the flourish normally
associated with epideictic rhetoric.
751 Peter Rhetorical Strategy
- 1 Peter contains several exhortations.
- Obedience to governing authorities (213-17).
- Slaves are to obey masters (218-25)
- Wives are to obey husbands (31-7).
- These features are used in deliberative speech to
persuade readers. - Like James, 1 Peter is a hortatory letter.
- Unlike James, it does not consist in disjointed
paraenesis. - Rather, it is a complex hortatory letter, similar
to several of Pauls letters, see especially
Philippians (Stowers, 97).
761 Peter Major Themes
- Imitation of Christs sufferings
- It is the NT document where Christology is most
closely tied to Isa 53 (see 221-25) - Morna Hooker, in her classic analysis of the
theme of the Servant in the NT (Jesus and the
Servant, 1959, 125) notes there are five phrases
in 1 Peter 221-25 associated with Isa 53 (LXX)
including
771 Peter Major Themes
- Imitation of Christs sufferings 221-25
compared Isa 53 LXX. - Who did not sin, neither was deceit found in his
mouth (1 Pet 222, cf. Isa 539) - He himself bore our sins (1 Pet 224, cf. Isa
5312). - By his wounds you are healed (1 Pet 224, cf. Isa
535). - for you were wandering as sheep (1 Pet 225
cf. Isa 536). - Conclusion Christs passion is interpreted in
light of Isa 53 in 1 Pet. 2.
781 Peter Major Themes
- Suffering is sharing the vocation of Christ
(218-25 38-19 412-19). - Believers are to see suffering as bearing the
reproach of Christ. - They are to suffer as Christians, which is an
honor (416). - Through faithful obedience in the midst of
suffering, like wives who can bear witness to
their husbands without a word (31), Christians
bear witness by their good conduct to the truth
of their confession.
791 Peter Major Themes
- What do these statements mean?
- In 218-25, we see a reminder to Christian slaves
who endure unjust hardship of the example of
Christ. - In 38-22, the language is similar to Mt. 5,
especially in 39, not to return evil for evil. - Is this advice to the fellow church member?
- 38 seems to imply this (see 1 Cor. 61-11, the
sin of taking fellow believers to court). - Or, do we see something similar to Rom 1210-16,
love for ones neighbors including unbelievers.
801 Peter Major Themes
- Conclusions on suffering in 1 Peter
- Christians are to conduct themselves in a manner
consistent with their confession. - Suffering is a very real possibility despite, or
more likely, because of religious behavior. - 1 Peter is likely addressed to the powerless, who
have no other means of addressing the real evils
of their superiors than their witness in the
midst of suffering (see also example of Epictetus
to his cruel master).
811 Peter Major Themes
- Believers are strangers and aliens in the world
(211). - To be strangers and aliens.
- In part, it is a reference to spiritual status.
- Also addresses real insecurity that Christians
face in their social situation. - They cannot rely on legal redress for grievances.
- They live as those without status in the world,
especially vulnerable in the status conscious,
patronage society, of 1st century Rome. - As in Heb 4 or 1 Cor. 10, the imagery of the
patriarchs, who wandered without a home, is
applied to the Christian life (see 41-6).
821 Peter Major Themes
- Use of Household tables.
- Again, encounter language that is now among the
most controversial aspects of 1 Peter. - Language of household tables is conventional, but
why is it used. - Language of the household tables is that of
Stoicism and Platonism, that encourages household
order, and applied to the order imposed by Rome. - Yet, it is employed by 1 Peter in light of 16,
quoting Leviticus, Be holy, for I am holy.
831 Peter Major Themes
- Use of Household Tables
- The issue may be less of social conformity than
to the call of a holy people to be a missionary
movement (see D. Balch, Let Wives be Submissive). - The writer recognizes believers will suffer
unfairly - His advice occurs within a social context.
- That context requires a positive witness, and the
recognition that suffering is temporary in the
light of hope in a glorious future in Christ
(13-21). - That hope sets the agenda for what follows.
- What does that mean for us?
84For Next Time
- Compare 1 Jn 1 with John 11-18. What is similar?
What is different? - Compare 1 Jn 22 with Jn 1516-21 25-26
1526-27 165-7. Who is the Advocate in John? In
1 Jn 22? - Who are being addressed in 1 Jn 212-14? What is
represented by the terms? - What is the warning of 1 Jn 215-17? What does
this mean to us? - Who are the antichrists of 1 Jn 218-21?
- What characterizes believers in 1 Jn. 3?
- In 3 John, who are Gaius, Diotrophes, Demetrius?
- Read Rev. 19-20 4-5 1911-21. Who is revealed?
How is this figure described? - What are the strengths and weaknesses of the
churches of Rev. 2-3 - How is Rome described in Rev. 13, 17-18.
852 Peter and Jude
- Canonical status and authorship
- Of all documents discussed up to this point, few
have a more checkered history of canonical
acceptance than 2 Peter and Jude. - Jude 14 quotes 1 Enoch 19.
- 2 Peters Greek is very different from 1 Peter.
- This fact noted in ancient times.
- It led several church fathers to question
Peterine authorship. - Both 2 Peter and Jude are included among the
antilegoumena in Eusebius (HE)
862 Peter and Jude
- Other peculiarities
- 2 Peter 21-33 follows argument of Jude 4-18
very closely, using some of the same terms, such
as clouds without water. - Both 2 Peter 2 and Jude address false teachers.
- 2 Peter is often thought later than Jude because
the author omits references to Enoch and the
Assumption of Moses.
872 Peter and Jude
- Language of 2 Peter among the most Hellenistic of
the N T. - Especially in use of terms such as virtue
(arete) and self control (engcrateia) and
godliness (eusebeia). - Concentrated use of Hellenistic terms in 2 Peter
15-7, that are rare in the NT but found in later
writers lends credence to this observation. - Language of 2 Peter 15-7 resembles list known as
a sortie, a climaxing structure (see Wisd. of
Sol 616-20).
882 Peter and Jude
- 2 Peter 116-21 also reminiscent of a type of
Jewish Hellenistic literature known as a
Testament, such as Testament of Abraham,
Testament of Job, Testaments of the Twelve
Patriarchs. - There are other elements of a last testament in
112-15. - 114 Putting of my tent, i.e. death.
- Desire (zeal) to make memory of those things, a
common testamental theme.
892 Peter and Jude
- 2 Peter 315-16 contains what a appears to be a
canonization formula - People who distort Pauls teachings misuse the
other scriptures. - Writings of Paul appear to have canonical status.
- Most authors, including deSilva, conclude 2 Peter
not written by the Apostle Peter.
902 Peter and Jude.
- Jude, because of its similarity to 2 Peter often
considered to be written at similar date,
although use of 1 Enoch and Assumption of Moses
may mean that the author belonged to a group that
revered those writings, or that it was written
before Christians universally adopted the LXX.
912 Peter and Jude
- Judes concern
- Contend for the faith once delivered to the
saints - This phrase is one that appears to have more in
common with 2nd or 3rd generation writer than 1st
generation. - Most scholars assume Jude, with 2 Peter, are
among the latest writings of the NT.
92Major Themes of 2 Peter
- 2 Peter 1 establishes focus of 2 Peter
- Author writes in Peters name, describing the
situation at the time of the apostles death. - 2 Peter provides a final testament to the
readers/hearers. - The testament is verified by the fact that the
believers do not follow cleverly devised myths. - Rather by pointing to events of the Gospels,
particularly the Transfiguration, the author
points to the veracity of his assertion about the
reliability of apostolic tradition.
93Major Themes of 2 Peter
- 2 Peter 21-33 warns against false teachers.
- 1st generation of Christians has died.
- Can later believers hold on to hope.
- Some come and deny promise of Christs return
(31-3). - Denial has negative affect on theology and
morals. - 2 Peter is quick to employ teachings of
Hellenistic virtue (15-7) with a reaffirmation
of the hope of Christs return to establish
continued need for piety (eusebeia)
94Major Themes of 2 Peter
- Concern, like that of Jude, is for later
generations to retain faith of the apostles. - In 2 Peter, a unique twist, the canonization
formula of 315-16. - False teachers misuse Paul
- There is apostolic tradition, exemplified by the
author of 2 Peter, that uses Paul correctly.
95Major Themes of Jude
- Warning that false teachers have crept in and
disrupted the life to the church. - Evidence of these false teachers is their
behavior. - They deny the Lord
- They are scoffers
- Their behavior proves they are corrupted.
- See 10-13.
- Claim to be spiritual, but are physical.
- Follow way of Cain
- Cause disruption
- Doctrine confirmed by lifestyle.
96Conclusions about 2 Peter and Jude
- Do we take the writers warnings seriously?
- Are we willing to back up confession with
lifestyle? - There is no room for cheap grace in 2 Peter and
Jude. - In both, truth of confession is backed up but
godliness
97Johannine Epistles.
- Canonical History
- With 1 Peter, 1 John is one of the earliest of
the catholic letters included in the incipient
NT canon. - The Didache (ca 90-120)
- 105 and 1 John share theme of the church being
perfected in love - 106 reflects 1 Jn 217, the world passing away.
- Ignatius of Antioch ( 110-115)
- IEph 111 reflects 1 Jn 218
- IEph 153 reflects 1 Jn 53.
98Johannine Epistles Canonical History
- Shepherd of Hermas
- Mandate 31, The Lord is truthful in every word
and in him there is no lie (cf. 1 Jn 227). - Mandate 12.3.5 You will easily observe the
commandments, for they are not hard (cf. 1 Jn.
53).
99Johannine Epistles Canonical History
- 1-2 John
- Irenaeus, Bishop of Lyons, ca. 180-200.
- In AH quotes 2 Jn 11 (1.16.3).
- Quotes 2 Jn 7-8 and 1 Jn 218-19, 21, 22, and
41-2 51 in AH 3.18.8. - Clement of Alexandria
- Of the general epistles, only quotes from 1
Peter, Jude and 1 John, which he refers to as the
greater letter of John. - The title greater letter seems to indicate that
he knows of a lesser letter, usually thought to
be 2 John.
100Johannine Epistles Canonical History
- Muratorian Fragment.
- Mentions The Epistle of Jude and the
aforementioned two epistles of John - It appears the Muratorian canon knows only 1 and
2 John.
101Johannine Epistles Canonical History
- 3 John
- In Latin Tradition
- Both 1-2 John are acknowledged relatively early.
- The same is not the case for 3 John.
- In the Greek Church, Eusebius mentions 1 John
among the homolegoumena, the recognized books. - Both 2-3 John are among the antilegoumena, the
disputed books.
102Johannine Epistles Canonical History
- Conclusions.
- 1 John is adopted rather early
- 2-3 John are questioned
- 2-3 John are considered apostolic by some
churches. - The letters identify their author as the Elder.
- They are shorter, and bear characteristics that
seem to differ from both the Gospel of John and 1
John - This observation applies especially to 1 John.
103Johannine Epistles Canonical History
- Later attestation.
- In 367, Athanasius in his Paschal letter defines
the books of the canon, including 1-3 John. - In 405, Pope Innocent I makes the Athanasian
canon standard. - In the Syriac church, however, in the 5th
century, only James, 1 Peter and 1 John among the
general epistles are accepted in the canon. - 2 Peter, 2-3 John and Jude are excluded.
- As is the Apocalypse of John.
104Johannine Letters Authorship.
- Relationship with Gospel of John
- Attributed, with Gospel, to John, son of Zebedee
by tradition. - Tradition recorded in EH 3.2.1-3.
- John, Apostle and Evangelist returned from
banishment under Domitian - He wrote Gospel and letters in Ephesus, and died
in the time of the emperor Nerva.
105Epistles of John Authorship
- Questions about the traditional authorship.
- Traditional ascription assumes that the Beloved
Disciple of Johns Gospel is John, son of
Zebedee, and is author of the epistles. - Yet, questions arise from a close reading of
Johns Gospel. - Beloved Disciple appears to be a resident of
Jerusalem, not Galilee. - In Jn. 2122-23, is questionable that the
Beloved Disciple was alive at time of final
edition of Gospel. - In Jn. 1815-16, the other disciple (another
phrase for the Beloved Disciple) is known to
the High Priest.
106Epistles of John Authorship
- Geography of John
- John focuses on Jerusalem ministry, with only a
few incidents in Galilee. - Why would a Galilean companion of Jesus neglect
Jesus Galilean ministry? - This phenomenon makes sense for a follower of
Jesus who is from Jerusalem.
107Epistles of John Authorship
- Results
- Johannine community traces its roots to an
original follower of Jesus. - This unnamed follower was close to Jesus, but
likely not one of the Twelve. - The community had its origins in Jerusalem, and
left some time around the time of the Jewish
revolt, likely relocating to Syria. - The close connection with Jesus, and designation
the Beloved Disciple eventually got confused,
and this figure was seen as John the son of
Zebedee, perhaps because of the influence of the
Apocalypse, written by a Christian prophet named
John.
108Johannine Epistles Relationship to the Gospel
- Where Johannine letters and Gospel of John
written by the same person? - If letters were written after the Gospel, are
they likely to have been written by different
people? - Vocabulary.
- Advocate 1 Jn 22 means Jesus, in Gospel
(1416, 26 1526 167) it refers to the Holy
Spirit.
109Johannine Epistles Relationship to the Gospel
- Vocabulary
- Verb, to believe found 9 times in epistles,
noun, belief found once. - Words are used differently than in the Gospel.
- In Gospel, idea is trust in God and in Jesus.
- In 1 Jn 323, that we should believe in the name
of his son Jesus Christ and love one another
i.e. remain members of the community and share a
common confession. - 41, readers exhorted not to believe every
spirit. - 51,5, confessional aspect further emphasized.
110Johannine Epistles Relationship to the Gospel
- Vocabulary
- Verb to remain used differently in 1 Jn.
- In Gospel, one remains in Jesus or God.
- In 1 Jn, especially 1 Jn 5, one remains in the
teaching of the Johannine community. - Results.
- Same words are used, but seem to mean different
things. - Slight differences may mean a common community,
but different author. - For different conclusion, see M. Hengel, The
Johannine Question, who decides works are from
the same hand.
111History of Johannine Community
- The following discussion based on the work of
R.E. Brown, Community of the Beloved Disciple as
well as his commentaries on John and the
Johannine Epistles. - Not all scholars agree.
- For example, Strecker conjectures that the
epistles were written before the Gospel. - But Browns views have been highly influential.
112History of the Johannine Community.
- First phase, 50s to 80s
- Originally group from Palestine, including
followers of John the Baptist, and including the
Beloved Disciple come to regard Jesus as the
Davidic Messiah. - This group is joined by second group with
anti-temple bias, who regard Jesus as the Mosaic
Messiah (see the messianic speculation of the
Qumran community)
113History of the Johannine Community
- Phase 2, the original group joined by Gentile
Christians. - They regard majority of Jews, who do not
acknowledge Jesus as Messiah as blind (see Jn
9). - Christians should not belong to world, Satans
arena - A follower of the Beloved Disciple writes the
Gospel of John. - The community experiences a split.
114History of the Johannine Community
- In Phase 3, the results of the split.
- Adherents of the author of the epistles form one
group. - They focus on faith that Jesus came in the flesh.
- They focus on love commandment, manifested in not
separating from the community. - Secessionists are regarded as children of the
devil. - This group sees Jesus as so Divine that his
earthly existence has no salvific importance. - Only knowledge of the heavenly Son of God is