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Philemon

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It is short. It is addressed to an individual. ... used together in speeches and letters, and interact ... 11 (see Ben Sirach 44-50, the 'Hymn to Famous Men) ... – PowerPoint PPT presentation

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Title: Philemon


1
Philemon
  • 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?

2
Philemon 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.

3
Philemon 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.

4
Philemon 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.

5
Philemon 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).

6
Philemon 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.).

7
Philemon 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.

8
Philemon 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.

9
Philemon 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)

10
Philemon contents
  • Exhortio (21-22)
  • Convinced of your obedience
  • Prepare a guest room.
  • Final greetings (23-25).

11
Philemon 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)

12
Philemon 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.

13
Philemon 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.

14
Philemon 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?

15
Philemon 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.

16
Philemon 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.

17
Philemon 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)?

18
Philemon 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.

19
Philemon 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.

20
Philemon 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)

21
Hebrews 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.

22
Hebrews
  • 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).

23
Hebrews 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.

24
Hebrews 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.

25
Hebrews 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.

26
Hebrews 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.

27
Hebrews 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.

28
Hebrews 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)

29
Hebrews 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.

30
Hebrews 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).

31
Hebrews 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.

32
Hebrews 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.

33
Hebrews 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.

34
Hebrews 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.

35
Hebrews 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).

36
Hebrews 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)

37
Hebrews 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.

38
Hebrews 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.

39
Hebrews 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.

40
Hebrews 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).

41
Hebrews 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.

42
Two 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?

43
James 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.

44
James 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.

45
James 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.

46
James 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.

47
James 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.

48
James 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.

49
James 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.

50
James 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).

51
James 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.

52
James 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

53
James 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.

54
James 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).

55
James 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.

56
James 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.

57
James 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.

58
James 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?

59
James 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.

60
James 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?

61
James 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?

62
James 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).

63
James 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.

64
1 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?

65
1 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.

66
1 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?

67
1 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).

68
1 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.

69
1 Peter Authorship
  • Conclusions.
  • Letter traces its heritage back to Peter.
  • Thus, it reflects the traditions that have an
    origin, ultimately, in the famous apostle.

70
1 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.

71
1 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.

72
1 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).

73
1 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.

74
1 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.

75
1 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).

76
1 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

77
1 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.

78
1 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.

79
1 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.

80
1 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).

81
1 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).

82
1 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.

83
1 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?

84
For 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.

85
2 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)

86
2 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.

87
2 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).

88
2 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.

89
2 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.

90
2 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.

91
2 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.

92
Major 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.

93
Major 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)

94
Major 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.

95
Major 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.

96
Conclusions 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

97
Johannine 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.

98
Johannine 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).

99
Johannine 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.

100
Johannine 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.

101
Johannine 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.

102
Johannine 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.

103
Johannine 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.

104
Johannine 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.

105
Epistles 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.

106
Epistles 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.

107
Epistles 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.

108
Johannine 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.

109
Johannine 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.

110
Johannine 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.

111
History 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.

112
History 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)

113
History 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.

114
History 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
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