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