Pastoral Epistles Research Articles

Linguistic Commentary on the Pastoral Epistles

Linguistic Commentary on the Pastoral Epistles

Review of: “The Pastoral Epistles” by S E Porter

Review of: “The Pastoral Epistles” by S E Porter

THE CONCEPT, BASIS AND CALL TO GODLINESS IN THE PASTORAL EPISTLES

This article will focus upon the concept of godliness in the Pastoral Epistles. The actual term eusebeia, “godliness,” is used ten times in the Letters, (1 Timothy 2:2; 3:16; 4:7, 8; 6:3, 5, 6, 11; 2 Timothy 3:5; Titus 1:1) Beyond these Epistles the word occurs only once in Acts 3:12 and four times in 2 Peter 1:3, 6, 7; 3:11. Related words, as the adjective eusebēs “devout” or “godly,” the adverb eusebōs “godly” and the verb eusebein “to worship” or “show godliness” are also found. Wherever these words occur there appears to be no significant difference in meaning. This article will seek to explore the concept eusebeia, noting how it was used in the Greco-Roman society and the Hellenistic Jewish community. Considering the main texts where the term occurs in the Pastoral Epistles, we will examine how Paul has then adapted this concept to define for Timothy and Titus the Christian’s new existence in Christ, based on his mission, an existence reflecting devotion to God and the consequent manner of life which follows, whether one is in leadership or otherwise.

Das Amt und die Ämter

In the Pauline letters, the institutionalization of the ministries progresses step by step from 1 Cor 12:28 through Eph 4:11 to the pastoral letters. In view of today’s exegesis, it is striking that Luther was able to implement the proclamation of the gospel (CA V) with careful and adequate reference to the divine institution of the gospel in 1 Cor 12:28, Eph 4:11, and Acts 20:28. By the same token, Luther manages to align the appointment to the pastorate in his time (CA XIV) with the understanding of ordination and ministry in the pastoral epistles.

Questioning the Pauline Authorship of Philemon: Crackpot Theory or Plausible Alternative?

In modern scholarship, Paul’s letter to Philemon, which is considered to be one of the letters that virtually all scholars agree was written by Paul, has not been subjected to the same standards of historical inquiry compared to the ‘disputed’ letters of Paul (Ephesians, Colossians, 2 Thessalonians and the Pastoral Epistles). This has led to double standards in how scholars treat the historical provenance of Philemon, as well as the question of Philemon’s authorship. The following article will serve to raise some important questions regarding the historical backdrop of the epistle that many scholars have been content to theorize about without much scrutiny, mainly because of the unquestioned assumption of Pauline authorship. In doing so, the hope is that this article can surface some double standards in how scholars treat Philemon compared to the other Pauline epistles and provide a fresh viewpoint in critical discussion of Philemon’s provenance and place in the Christian canon.

Early Sexist Textual Variants, and Claims That Prisca, Junia, and Julia Were Men

There are numerous textual variants in early NT manuscripts that reverse the order of females and males, with the effect of giving precedence to the males. The expectation that males should be named first, the rarity of the name Prisca in the east, and the grammatical ambiguity of the name in Rom 16:3 likely led interpreters to assume that the person referred to there was male. Several textual variants can be explained as attempts to bolster the claim that Prisca, Junia, and Julia were in fact men. The author of the Pastoral Epistles probably shared the mistaken assumption that Prisca was a man.

The Spirit in the Pastoral Epistles

Abstract The pneumatology of the Pastoral Epistles (PE) appears at first glance to be rather limited. The term pneuma occurs only seven times in the PE. In this essay, I will address the seven references in canonical order and then summarize the pneumatology of the PE. The PE reinforce the traditional systematic theological perspective of the role of the Spirit as active in revelation and the salvation process and as empowering persons for service. The Holy Spirit is the main person of the Trinity actively working in eschatological salvation for all by bringing forth the fruit of holiness and working powerfully through the sufferings of gifted persons.

Education and the Household in the Pastoral Epistles

The article examines the convergence of studies on the Pastoral Epistles, with greater attention to the theme of education as a key to the purpose of the documents. The close association between the household and education is considered in an effort to shed light on the presentations of Timothy and Titus, emerging leadership roles, intergenerational instruction, and constructions of gender.

The “Believing Woman” and Her ekklēsia: Rethinking Intersectional Households and Manuscript Variations in the Widows’ Tale (1 Tim 5:3–16)

The widows of the Pastoral Epistles (1 Tim 5:3–16) have been a puzzle for interpreters for generations. In the “Widows’ Tale” different categories of women are given a whole set of instructions, including how they shall be organized and with whom to live. In this article, I will highlight the interpretative potential of the very last verse of the paragraph, where “a believing woman who has widows” is mentioned. In some important manuscripts, scribes have added “believing man” in v. 16, while others have left out the woman altogether. What can these disagreements and changes tell? I will argue that not enough scholarly attention has been directed to this verse. There is huge potential for a new understanding of the whole paragraph hidden here. Attention to alternative housing arrangements and manuscript variations will be employed as interpretative tools. I will use the disagreement among scribes to rethink variety and difference, and to reimagine ekklēsia within intersectional early Christian households.

From timely exegesis to contemporary ecclesiology: Relevant hermeneutics and provocative embodiment of faith in a corona-defined world – Generosity during a pandemic

In a world where economies have no moral conscience, biblical theologians can challenge local cultures with ancient wisdom about generosity and equity. Systemic solutions require changes in the habits of virtue, and this study focuses on the habit of generosity. Building on the work of Stephan Joubert’s Paul as Benefactor, this study concentrates on Paul’s collection in one notable instance: what he says about generosity in 2 Corinthians 8-9 and, in particular, what he means by isotēs in 2 Cor 8:13–15. Does it mean “equality” or “equity”? Beginning with a reinvigorated interest in the economic vision of the apostle Paul about what is meant by “weak” and “good works” and what the Pastoral Epistles communicate with eusebeia (not “godliness” but “social respectability and civility”), we reconsider the collection as an act on the part of the Pauline mission churches to express more than ecclesial unity. This act embodied a theology of grace in mutual reciprocity and in equitable provision on the part of the wealthy for the poor, not least and not limited to those in their own Christian assemblies. The term isotēs is too easily glossed over when translated as “fair balance”, “fairness”, and so the translation of the term with “equity” or “equality” comes closest to the vision of the apostle. Too few studies on this term baptize it sufficiently in the economics of the ancient world and the early Christian radical vision of siblingship and family.Contribution: From the perspective of the Historical Thought and Source Interpretation of the work of Paul, the question of systemic equality or equity is as crucial to navigating the current economic climate as it has ever been. Equality or equity is not limited to Christian communities but following the early church in embodying a theology of grace.

목회서신을 통해 본 교회 지도자 발굴과 양육에 관한 교훈

본 논문은 목회서신에서 교회 지도자의 발굴과 양육에 관한 교훈을 살펴본다. 교회 지도자로서 목회 후보생의 소명의식에 대해 언급한 후, 목회 후보생의 발굴에 대하여 디모데와 디도의 예를 고찰한다. 디모데는 칭찬 받는 제자이며 거짓이 없는 믿음의 소유자였다. 바울은 자신이 세운 각 교회에 장로들을 세웠으며 디모데와 디도에게도 그들이 사역하는 지역 교회에서 장로와 감독을 세우도록 권고한다. 교회 지도자가 될 사람을 발굴하고 양육하며 세우는 것은 오늘날 교회가 위임받은 중요한 사역임을 본 논문은 강조한다. 목회서신의 서두 인사말에 나타난 ‘아들’이라는 용어를 통해 교회 지도자의 양육은 개인적인 관계와 사랑을 통해 지속되어야 할 것을 제안한 후, 본 논문은 디모데전서 3:1-7과 디도서 1:5-9을 통해 교회 지도자가 갖추어야 할 자질과 양육에 대하여 고찰한다. 바울은 교회 지도자의 인격적 측면과 가정생활, 가르치는 사역과 관련된 여러 가지 자질들을 언급하는데 이것은 목회 후보생의 양육 목표를 보여준다. 본 논문은 목회서신에서 바울이 디모데를 고난으로 초대하고 있는 점을 주목하며 목회 후보생의 발굴과 양육은 복음과 함께 고난 받을 후보생을 찾는 것이며 고귀한 일에 대한 열망을 가진 자를 찾아 양육하여 교회를 위해 세우는 것임을 드러낸다.

Gegenspieler: Zur Auseinandersetzung mit dem Gegner in frühjüdischer und urchristlicher Literatur

Gegenspieler: Zur Auseinandersetzung mit dem Gegner in frühjüdischer und urchristlicher Literatur

Editor’s Introduction

Editor’s Introduction

Grace in action: exploring the intersection of soteriology and ethics in the letter to Titus

AbstractThis article investigates action of grace in Titus 2:11 and argues for a congeniality in this epistle with Pauline thought on grace as interpreted by John Barclay inPaul and the Gift.Barclay's disentanglement of the concept, including his newfound taxonomy for χάρις, advances Pauline studies significantly, yet it has not informed studies of the Pastoral Epistles. The article examines the juxtaposition of soteriology and ethics found in Titus 2:11–14 and 3:4–7, proposing that the subsequent passage is an elaboration of the first, which sheds light on the idiosyncratic notion of God's grace performing ethical training.

The Ideal Bishop: Aquinas’s Commentaries on the Pastoral Epistles. By Michael G.Sirilla. Pp. xx, 258, Washington, D.C., The Catholic University of America Press, 2017, £71.50.

The Ideal Bishop: Aquinas’s Commentaries on the Pastoral Epistles. By Michael G.Sirilla. Pp. xx, 258, Washington, D.C., The Catholic University of America Press, 2017, £71.50.

THE PASTORAL EPISTLES: AN INTERNATIONAL THEOLOGICAL COMMENTARY. By Gerald L.Bray. The International Theological Commentary on the Holy Scripture of the Old and New Testaments. London: Bloomsbury, 2019. Pp. xx + 589. Hardback, $102.00.

THE PASTORAL EPISTLES: AN INTERNATIONAL THEOLOGICAL COMMENTARY. By Gerald L.Bray. The International Theological Commentary on the Holy Scripture of the Old and New Testaments. London: Bloomsbury, 2019. Pp. xx + 589. Hardback, $102.00.

The Letters to Timothy and Titus

The Letters to Timothy and Titus

Paul and Scripture

Paul and Scripture

THE POLITICS OF THE TERM γραφή IN THE PASTORAL EPISTLES

The understanding of the term Scripture in early Christianity is best described as an evolving concept that can be categorised into various stages. This can best be seen in the most popular Greek term the NT uses in designating Scripture, γραφή and its cognates. Γραφή was used 50 times in the NT to represent Scripture, and in each of these instances, it refers to more than just a mere writing which is what the term originally meant in Greek prior to the NT’s consistent use of it as a technical term for sacred writing. This study attempts to reflect briefly on (part of) the evolution γραφή underwent on the pages of the NT especially within the Pastoral Epistles (PE) - a product of the early second century CE. This study bears in mind that the recognition of books as Scripture is not a series of clearly defined steps , but rather a long and complicated process involving creativity and powerplay. This study therefore serves to enhance a more accurate understanding of the transition the concept of Scripture in the PE, most especially pertaining to the use of the term γραφή. The question regarding the scope of the term γραφή in the NT and especially in the PE is open to debate – especially the use of the two different words, ἱeρὰ γράμματα and γραφή for Scripture in 2 Tim. 3:15–16. So is the reference to Jesus’ words as Scripture in 1 Tim. 5:18. These have raised questions of a possible shift in the PE’ understanding of γραφή. Findings from this research include the extensive use of γραφή in the PE to accommodate more than just the Jewish Scripture, as it has evolved to include emerging earlier writings of the NT; the author of the PE was creative in adopting and adapting to a new understanding of sacred writings which serves the context of his time. This unveils the influence a community exerts on recognition of authoritative Scripture while teasing out the politics intertwined in the recognition of Scripture and the identity of a people, as this later became the path to canonicity of Scripture.

The Young against the Old: Generational Conflict in First Clement by L. L. Welborn

Reviewed by: The Young against the Old: Generational Conflict in First Clement by L. L. Welborn David L. Eastman L. L. Welborn The Young against the Old: Generational Conflict in First Clement Lanham, MD: Lexington Books/Fortress Academic, 2018 Pp. 276. $110.00. In this volume Welborn attempts to reconstruct the historical and ecclesiastical contexts for the writing of 1 Clement. Chapter One ("Prolegomena") critiques previous scholarship and sets forth Welborn's hermeneutical principles. He rejects suggestions that the author did not know the situation in Corinth, that the author misrepresented the situation, or that the letter was not written in response to a real situation. Instead, he believes the letter can and should be read in light of a particular historical circumstance. His reconstruction will seek to address "the context of the conflict, the object of strife, the motives of the rebels, and the identities of the instigators" (3–4). Failure to deal with these details has characterized previous scholarship and led to overly generalized results. In addition, he argues that the context for the letter should first be reconstructed from internal evidence, rather than from theorized models of early Christian history (e.g., debate over charismatic authority or controversy over the developing role of the bishop). The best theory should explain the greatest number of features of the text. Although critical of some aspects of previous scholarship, Welborn agrees that certain historical elements have been definitively established: the author's [End Page 153] heavy reliance on the Old Testament but complex use of Paul; governance of the church by a group of presbyter-bishops appointed by the church body, not by a single bishop; organization of the church in Corinth into house churches led by wealthy patrons; and the relevance of the leadership structures of Greek and Roman private associations. The letter is not from a monarchical Roman bishop, and the date and authorship remain uncertain. In Chapter Two ("Hypothesis"), Welborn examines theories about the instigators of the uprising. Although Hans Lietzmann is typically credited with the hypothesis that the conflict involves young men rising up against older men, Adolf von Harnack had suggested this idea earlier. Most scholars have taken the generational conflict for granted (based on 1 Clem. 3.3), yet no one has engaged in a full study to confirm this hypothesis. This is part of Welborn's project. He also finds evidence in the text to suggest that women may have played a role in the uprising. Chapter Three ("Context") is the longest chapter in the book. Welborn explores numerous aspects and examples of intergenerational conflict from the Greco-Roman world. He pays particular attention to legal and cultural evidence of conflict between young and old and fathers and sons involving access to power and control of property. Welborn presents an impressive array of evidence from authors that include Xenophon, Plato, Cicero, and Sallust. He also suggests that the Pastoral Epistles support a traditional ideology of respect for the elders. However, certain texts—including Plutarch, Musonius Rufus, and the biblical examples of Timothy and Titus—might suggest a more egalitarian view of power allocation among different generations. In Chapter Four ("Application"), Welborn explores a number of motifs used by the author of 1 Clement: charges of sedition, jealousy, and envy; and appeals for obedience, humility, and piety. He characterizes the letter as "a deliberative discourse on concord" that is designed to "reinforce the hierarchical structure of the ecclesia under the rule of the appointed elders" (129). The author juxtaposes the current sedition with a previous golden age in which young men and women knew their place. Welborn suggests that 1 Clement's emphasis on concord is comparable to speeches by Dio Chrysostom and Aelius Aristides on the topic of homonoia. In the final chapter ("Reconstruction"), Welborn presents his picture of the situation. It must account for four factors: 1) The setting was house churches, and the owner of the house would have served as the patron of the assembly, as was the case in private associations. 2) The church was governed by a college of presbyter-bishops, not a single bishop. In keeping with New Testament usage, these figures are best described in English...