THE NEW TESTAMENT

 

                                                   IV. PAULINE LETTERS

                                                           October 26, 2005

                                                         Charles P. Poole, Jr.

 

1. St. Paul and Companions

2. Pauline Corpus

3. Early Letters (1, 2 Thessalonians; 51 AD)

4. Great Letters (Romans; 1, 2 Corinthians; Galatians; 55-58 AD). 

5. Captivity Letters (Ephesians, Philippians, Colossians; Philemon; 61-63 AD).

6. Pastoral Letters (1, 2 Timothy; Titus; 65 - 90 AD ).

7. Epistle to the Hebrews (65 - 80 AD).

 

                                           1. ST. PAUL AND COMPANIONS

 

          St. Paul was born in ca. 10 AD in the town of Tarsus in Cilicia, a Roman province in present day south-eastern Turkey.  He was a Jew of the tribe of Benjamin and also a Roman citizen, both characteristics inherited from his parents.  His Jewish name was Saul and his Roman name was Paul.  He was the product of a three-fold background, namely: a Jewish faith, Greek culture, and Roman citizenship.  Paul was a Pharisee, the son of a Pharisee, most likely with an early education in a synagogue school that stressed the Old Testament scriptures.  His later theological education was in Jerusalem under the famed doctor of the Law Gamaliel, who himself was a pupil and grandson of Hillel. Paul’s letters cite the Old Testament over 200 times.  He was martyred in Rome, probably by beheading, in 67 AD. 

 

          Barnabas was a Jewish Cypriot of the priestly tribe of Levi.  He vouched for the recently converted Paul to the Christian communities of Jerusalem and Antioch, and accompanied Paul on his first missionary journey.  When he insisted on bringing his cousin John Mark along on the second journey Paul objected, so Barnabas and John Mark departed for Cyprus instead where the former eventually founded the Church.  This dispute did not end their friendship, and Paul mentions Barnabas as a fellow apostle in his first letter to the Corinthians [9:6].  

 

          Silas accompanied Paul as far as Corinth on the Second Missionary Journey, where he remained for a while.  He was in prison with Paul in Philippi.  His name is mentioned eight times in the Acts of the Apostles.  He was a Roman citizen, and his name means Saul in Aramaic. 

 

          Timothy was born of a Jewish mother and a Gentile father in the town of Lystra in Lyconia which was visited by Paul on his first and second missionary journeys.  Timothy was a frequent companion of Paul beginning with the second journey and lasting until Paul’s death.  Paul sent him on missions to the Corinthians and the Thessalonians, and he was the first bishop of Ephesus. He is listed as coauthor of the epistles 1 Cor, Phil, 1 Thess, and Philemon, and his name is mentioned in the epistles 2 Cor, Col,  Philip, and 1,2 Thess.   He was martyred in 97 AD for opposing the celebration of the feast of Diana. 

 

          Titus does not appear in the Acts of the Apostles, but in Galatians [2:1] Paul mentions being accompanied by Barnabas and Titus on a trip to Jerusalem. Titus organized the Church on the island of Crete, where he served as the first bishop.   

 

                                                     2. PAULINE CORPUS

 

          Most of the epistles have a standard format, beginning with a greeting, mentioning the name of the sender, and then the name of the persons or place to which it is being sent.  For example, the first letter to the Corinthians begins: “Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother, to the Church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon the name of the Lord Christ Jesus, their Lord and ours.  Grace to you and peace from God our Father and the Lord Jesus Christ.” The letter ends with the salutation: “I, Paul, write you this greeting in my own hand.  If anyone does not love the Lord let him be accursed.  Marana tha.  The grace of the Lord be with you. My love to all of you in Christ Jesus.”  The Aramaic expression Marana tha meaning “O Lord come” was probably used in the early liturgy.  Sosthenes was the leader of the synagogue in Corinth, and may have been the amanuensis or scribe who transcribed Paul’s first letter to Corinth.  

 

          As the table of contents of this lecture indicates, the 14 Pauline epistles consist of two early letters, four great or long letters, four captivity letters written while Paul was in prison, three pastoral letters written to individuals, and Hebrews which differs in style from the other letters, and is of doubtful authorship.  Most of Paul’s letters were to Churches that he founded, exceptions being Rome and Colossae.  Paul wrote to the Christians in Rome before he arrived there on his final trip appealing to Caesar.  There is no record of him ever visiting Colossae.  He wrote about a planned trip to Spain [Rom 15:24, 28], but never succeeded in going there to evangelize.  

 

          Many have observed that the letters of St. Paul, except for Hebrews, are arranged according to the principle of stichometry, or in the order of the number of stichoi or lines of text.  This ordering is not precise, however, since, Galatians and Ephesians are reversed, and the two letters to Timothy are out of order.  It is curious that the Koran or Qur’an arranges the order of its suras or chapters by stichometry.  It is also interesting that the four longest epistles which are called great (i.e. long) letters were all written about 53 to 57 AD, and the next longest, the three captivity letters, were written (plus Philemon)  between 61 and 63 D. The two early letters to the Thessalonians written about 51 AD come next, and finally we have the three pastorals which were written in the 60s, 70s or 80s.  Last on the list is Hebrews which was written very late in time (65 to 95 AD).  Thus the type of epistle, and not just the length, seems to be equally influential in determining the order.  This explains the Galatian/Ephesian interchange, and the ordering of 1,2 Tim (see Sect. 7 of Lecture V).   Hebrews appears last because it is not really a letter but rather a treatise, and its authorship has always been in doubt. 

 

          Romans and Ephesians address a broad scope of issues, while the remaining letters are more focused on particular problems of particular churches or individuals.  Romans especially has had the most influence on the overall development of theology in the Church, and Hebrews has also been very influential in this respect.  The various letters were circulated among many church communities, as was recommended by Paul himself “And when this letter is read before you, have it read also in the church of the Laodiceans, and you yourself read the one from Laodicea” [Col  4:16]. The cities of  Colossae and Laodicea were only about 16 miles apart.  Unfortunately the letter to the Laodiceans has been lost, as has a third and perhaps a fourth letter written to Corinth [see 1 Cor 9:2 and 2 Cor 2:4]. 

 

          Paul is considered to be the author of most of the letters ascribed to him, but not all.  Most biblical scholars believe that Ephesians, the three pastoral letters, and Hebrews were not written by St. Paul, and some scholars say the same thing about Colossians, Second Thessalonians, and parts of other letters.  There are additional disputed points about other aspects of the Pauline Corpus or collection of St, Paul’s epistles, but we will not involve ourselves in these controversies. 

 

                                 3. EARLY LETTERS (1, 2 THESSALONIANS; 51 AD)

 

          Thessalonica was the capital of the Roman province of Macedonia in northern Greece.    On his second missionary journey Paul, Timothy and Silas founded the Church in Thessalonica [50 AD], and then Paul wrote to them a year later in Corinth after receiving a report from Timothy on the conditions there.  First Thessalonians is the first extant letter written by St. Paul.  Both letters achieve a balance between chastisement and encouragement. 

 

          First Thessalonians recalls previous relations with the community there [2:1 to 3:13], and makes some specific exhortations.  It mentions times and seasons, chronos and kairos [5:1], as discussed in the third lecture.  Second Thessalonians warns the community not to be deceived about the Parousia  or end times [2:1-17], and also ends with some specific exhortations [3:1-16]. 

 

             4. GREAT LETTERS (ROMANS; 1, 2 CORINTHIANS; GALATIANS; 55-58 AD)

 

          In the epistle to the Romans, to a predominantly Gentile Christian community, Paul discusses humanity being lost without the Gospel [1:16 to 3:20], justification through faith in Jesus Christ rather than in the observance of the Mosaic Law [3:21 to 5:21], the roles of Jews and Christians in God’s plan [9:1 to 11:36], and the duties of Christians [12:1 ro 15:13].  He explained that we are justified by faith, we hope for the glory of God, and God has proven his love for us while we were still sinners [5:1-11]; Nothing can “separate us from the love of God in Christ Jesus our Lord” [8:39].  He asserts “I am the apostle to the Gentiles” [11:13], but stresses that salvation is to Jews as well as to the Gentiles.  He urges obedience to civil authorities [13:1-7]. At the end of the epistle he says to the Christian community in Rome “I hope to see you in passing as I go to Spain” [15:24], a trip that never materialized. 

 

          As was mentioned above, Romans has had more effect on theology than any other book of the New Testament.  Missing from this epistle are comments on specific problems and questions concerning local churches that appear in other epistles. This letter was probably written at Corinth between 56 and 58 AD.  The epistle to the Galatians has many themes in common with Romans. 

 

          Since the sixteenth century Catholics and Lutherans have differed in their understanding of the doctrine of Justification as presented in Romans.  In 1998 the Catholic Church and the Lutheran World Federation signed a Joint Declaration which affirmed that a “consensus on fundamental truths” had been reached regarding this doctrine, so the anathemas issued by both at the time of the Reformation no longer apply.    

 

           Paul evangelized Corinth during his 18 month stay there on his second missionary

journey [50 - 51 AD], and then he wrote to them a first letter (1 Cor 5:9-13) which has been lost, followed by the two canonical ones written from Ephesus.  They were written after he received disquieting news from Corinth, which seemed to have more diverse problems than any other church evangelized by Paul.  In it Paul admonishes about divisions in the community [1:10 to 6:20].  In response to questions he discussed marriage and virginity [Chap. 7:], not worshiping idols [9:1-12 and 10:14-22], and women’s headdresses [11:3 - 16].  He comments on the Mystical Body whereby the Church has many ministries [12:12 - 31], on speaking in tongues [13:1 to 14:40[, and the Resurrection [Chap. 15].  This epistle contains the only formula of the Consecration of the Body and Blood of Christ [11:23-54] besides those in the synoptic Gospels [Mt 26:26-29; Mk 14:22-25; Lk 22:14-20].  Paul encourages us by the statement  “eye has not seen and ear has not heard ....... what God has prepared for those who love him” [2:9].    This epistle is perhaps best known for Chap. 13 which begins “If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal.” Paul sums up “So faith, hope, love remain; but the greatest of these is love.”

 

          Second Corinthians is the most autobiographical of Paul’s writings. In it he writes “I wrote to you with many tears” [2;4], possibly referring to the first letter, or to another one.  He discussed the crisis in the Church concerning past relationships and various aspects of his ministry [1:12 to 7:16], and a collection of money for Jerusalem [8:1 to 9:15], then he felt constrained to defend his ministry [10:1 to 13:10].  He mentions “This third time I am coming to you” [13:1]. 

 

          This epistle and some others make use of an ABA scheme which involves introducing a topic, switching in to another topic, and then returning to the first topic.  The lack of continuity in several places suggests that Second Corinthians may be a composite of several shorter letters, perhaps one of them being the letter written “with many tears.”

 

The Galatians may be Christians of Lycaonia and Pisidia evangelized on first missionary

journey, or communities passed through on the 2nd and 3rd missionary journeys; scripture scholars are undecided on the issue. The epistle may have been written at Ephesus during the third missionary journey. The author recalls the discussions at the Council of Jerusalem [Chap. 2; Acts 15:1-35], talks about loyalty to the Gospel [1:6 - 10], and faith and liberty [3:1 to 4:31]. Some consider Galatians a Magna Carta of Christian Liberty.  Paul presents a defense of his teaching and authority [3:1 to 4:31], and he exhorts the community to live a Christian life [5;1  to  6:10].  

 

          The epistle enumerates nine of the twelve fruits of the Holy Spirit: love (charity), joy, peace, patience, kindness (benignity), goodness, faithfulness (faith), gentleness (modesty) and self control (continency) [5:22-23].  The Latin Vulgate translation includes the additional three    (#7, 8,12) that are listed in the Baltimore Catechism and the Catechism of the Catholic Church    ( #1832), namely: generosity (long suffering) , gentleness (mildness) and chastity. Baltimore Catechism terminology is given in parentheses.  Paul also mentions here and elsewhere that “There is neither Jew nor Greek, neither slave nor free person, neither male nor female, for you are all one in Christ Jesus” [3:23-29; see also Rom 10:12, 1 Cor 12:13, Col 3:11].

 

     5. CAPTIVITY LETTERS (EPHESIANS, PHILIPPIANS, COLOSSIANS; PHILEMON; 61-63 AD)

 

The epistle to the Ephesians presents the unity of the Church in Christ [1:15 to 2:22], the

World wide mission of the Church [3:1 to 4:24], , and how daily conduct is an expression of unity [14:25 to 6:20].   The discussion alludes to the four marks of the Church, namely that the Church is one [2:16, 4:3, 4:13], holy [3:7, 4:12], catholic [3:6, 8,9], and apostolic [2:20].  The Church is an instrument to make God’s plan of salvation known [3:9-10].  The author elaborates on the relationship between husbands and wives, saying “The husband is head of his wife” and “Husbands, love your wives, even as Christ loved his Church” [5:21-33]. 

 

          Ephesians and Colossians are similar to each other, and much of Ephesians seems to be borrowed from Colossians.  For example, verses 6:21.22 of Ephesians are almost identical to 4:7,8 of Colossians in the original Greek.  Both letters portray a cosmic Christ and a cosmic Church.  Some scholars believe that this captivity letter was written while Paul was in prison in Rome, while other scholars ascribe it to an earlier imprisonment at, perhaps, Caesarea, and still others suggest that Paul was not the author.  The phrase “in Ephesus” [1:1] in the greeting is missing in some important ancient manuscripts such as Codex Vaticanus, which suggests that it might be a general circular letter intended for distribution to many local Churches.   

 

The Church at Philippi was established during St. Paul’s second missionary journey, and

it was the first Christian community to be founded in Europe.  The epistle to the Philippians seems to be a conflation or composite of two or three letters. It discusses the progress of the Gospel [1:12 - 26], instructions for the community [1:27 to 2:18, 4:1-9],  Paul’s travel plans [2:18 to 3:1], the goal in Christ and righteousness [3:2-21], and gratitude for the generosity of the Philippians [4:10-20].  It is sometimes called the letter of joy [4:4-10] as attested to by the expression “Rejoice in the Lord always, again I say rejoice” [4:4].

 

          The Church at Colossae was neither founded by nor visited by Paul. As was mentioned above, there are distinct similarities between Ephesians and Colossians.  This epistle notes the preeminence of Christ [1:15 to 2:3], warns against false teachers [2:4 to 2;23], and describes the ideal Christian life in the world [3:1 to 4:6] . Paul asks the Church in Colossae to send this letter to Laodicea, and to read the earlier one that he had sent there [4:16].  We know that this is a captivity letter since Paul mentions that his frequent companion Aristarchus as a fellow prisoner [4:10].  He also mentions that Luke the beloved physician sends greetings [Col 4:14]. 

 

          The letter to Philemon concerns the slave Onesimus.  Paul converted Onesimus [10] and is sending him back to his master Philemon [12] to be treated more like a brother than slave.  He asks Philemon to prepare a guest room for him [22]. 

 

                    6. PASTORAL LETTERS (1, 2 TIMOTHY; TITUS; 65 - 90 AD ).

 

The Pastorals stress correctness of doctrine, using phrases such as “deposit of faith”,

 “sound teaching”, and  “gospel of truth”.   They also discuss the practical development of church offices, and address problems troubling the life of local churches.  The Church must acculturate to a pagan society and still remain faithful to the Gospel, dual aims which are very much required today. 

 

          First Timothy and Titus were written from Macedonia to Timothy in Ephesus and to Titus in Crete, respectively, and Second Timothy was written during Paul’s captivity in Rome.  First Timothy discusses sound teaching [1:3-20], problems of discipline [2:1 to 4:16], duties toward others [5:1 to 6:2a], true wealth and false teaching [6:2b-19], and ends with a recommendation and a warning [6:20-21].  Second Timothy includes exhortations to Timothy [1:6 to 2:13], instructions on false teaching [2:14 to 4:8], and ends with some personal requests [4:9-18], This  second letter is quite personal, and includes complaints of loneliness.   The letter to Titus gives the qualifications expected of Church leaders such as presbyters and bishops [1:5-11], and discusses teaching the Christian life [2:1 to 3:15].  

 

                                   7. EPISTLE TO THE HEBREWS (65 - 80 AD)

 

          The authorship of this treatise is disputed, and early witnesses such as Origen and Tertullian doubted that Paul had written it. It has no initial greeting, and does not mention an author or recipient. Near the beginning the author asks the question “What is man that you are mindful of him.”  An emphasis of the work is public worship and ceremony, and it has theological and exegetical passages alternating with exhortations.   It begins by showing that the Son is higher than the angels [1:5 to 2:16], then presents Jesus as the compassionate and faithful High Priest [3:1 to 5:10], with an eternal priesthood offering a unique eternal sacrifice [5:11 to 10:39]. The priest-king Melchizedek is presented as a Type of Christ [7:1-28], and verse 4 of Psalm 110 is quoted “You are a priest forever according to the order of Melchizedek” [5:6]. No other New Testament work cites this verse or mentions Melchizedek.   Some examples of discipline and disobedience are given [11:1 to 12:29].  This austere treatise ends in a friendly way with an exhortation and, of all things, greetings [13:1-25].  

 

                                                     ACKNOWLEDGMENT

 

          I would like to thank Doris Christley for her critical reading of, and her thoughtful comments and recommendations concerning, the first draft of this work.