Colossians and Philemon. Michael F. Bird
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Название: Colossians and Philemon
Автор: Michael F. Bird
Издательство: Ingram
Жанр: Религия: прочее
Серия: New Covenant Commentary Series
isbn: 9781498273824
isbn:
81. Cf. Arnold 1996: 93–95.
82. Stuckenbruck 1995: 117–19; cf. Rowland 1983: 117.
83. Some have argued that embateuō was a technical term in the mystery cults for initiation rites and its presence in Colossians means that some of the Gentile converts were previously involved in the mystery cults. This is based largely on an inscription from the Apollos temple at Claros 30 km north of Ephesus, which uses the word embateuō three times (Dibelius 1975; Arnold 1996: 104–57). The problem is that in the various witnesses to the mystery rites embateuō is never used alone and always includes the words muēsis or epopteia for expressing the reception of the mysteries. This combination of words is entirely lacking from Col 2:18–23, which evacuates the argument for a “technical” usage of embateuō. A far better background for embateuō is Jewish mystical ascents to heaven for worship with the angels (Sappington 1991: 156–68; Rowland 1983: 76; Evans 1982: 198).
84. Hegermann 1961: 162; cf. Stettler 2005: 196. Discussed further in Bird [forthcoming].
85. Seneca De Superstitione; cited in Augustine Civ. 6.11; Tacitus Hist. 5.5; Juvenal Sat. 14.96–106.
86. Cf. Acts 10:2, 22, 35; 13:16, 26, 43, 50; 16:14; 17:4, 17; 18:7.
87. Dunn 1995; 1996: 34.
88. Cf. Stettler 2005: 193.
89. Lohse 1971: 130.
90. About Philemon and Colossians we have already noted that: (1) they are both written during a Pauline imprisonment, (2) they have the same coauthor in Timothy, (3) they share the same list of Pauline coworkers in the closing greetings, and (4) there is no mention of the Philemon/Onesimus tension in Colossians, which led us to infer that the rift had been healed and Onesimus is called a “faithful and beloved brother” implying that he had proven himself in service. Thus, the letter to Philemon probably precedes that written to the Colossians by some time.
91. Cf. Fitzmyer 2000: 17–24.
92. Pliny Ep. 9.21: “To Sabianus. The freedman of yours with whom you said you were angry has been to me, flung himself at my feet, and clung to me as if I were you. He begged my help with many tears, though he left a good deal unsaid; in short, he convinced me of his genuine penitence. I believe he has reformed, because he realizes that he did wrong. You are angry, I know, and I know too that your anger was deserved, but mercy wins most praise when there was just cause for anger. You loved the man once, and I hope you will love again, but it is sufficient for the moment if you allow yourself to be appeased. You can always be angry again if he deserves it, and will have more excuse if you were once placated. Make some concession to his youth, his tears and your own kind heart, and do not torment him or yourself any longer—anger can only be a torment to your gentle self” (trans. B. Radice [LCL]).
93. Cf. Winter 1987.
94. Callahan 1993: 371.
95. On Onesimus’s conversion we have to ask, did Onesimus go to Paul to gain leverage over his master and was a safe return to Philemon a contributing factor in Onesimus’s conversion to faith in Jesus (see Barclay 1996: 102)?
96. Cf. further Barclay 1996: 101–2; Harrill 1999.
97. On slavery in the New Testament and antiquity see Guzlow 1969; Keener 1992: 188–207; Barth and Blanke 2000: 1–102; Harrill 2005; and the history of interpretation of Paul and slavery in Byron 2008.
98. Dunn 1996: 306–7.
99. Bruce 1977: 401.
Letter Opening and Greeting (1:1–2)
1 Paul, an Apostle of Messiah Jesus through the will of God and Timothy our brother. 2 To the holy and faithful brothers and sisters in Messiah in Colossae. Grace to you and peace from God our Father.
The letter begins with a standard epistolary prescript detailing the sender and recipient. At the head of the letter stands Paul, an Apostle of Messiah Jesus. The mention of Paul introduces the apostle as the author (or coauthor) of the communication. Paul did not establish the church in Colossae, but he would no doubt have been known to the Colossian assembly through Epaphras who was probably sent by Paul to establish house churches in the Lycus Valley (Col 1:7; 4:12; Phlm 23). Paul’s evangelistic activities and hardships faced in Ephesus (1 Cor 15:32; 16:8; Acts 18:19; 19:1–41; 20:17–38) would have been among the things for which he was known. The letter stands as a substitute then for his personal presence and is also all the more important given the current absence of Epaphras and the uncertainties surrounding the effectiveness of the ministry of Archippus (Col 4:17; Phlm 2). As usual, Paul identifies himself as an apostle, and apostolos means “one who is sent” or an authorized emissary of a third party. One can be the apostle of a church (2 Cor 8:23; Phil 2:25), but Paul is an apostle of Jesus Christ (Rom 1:1; 1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; 1 Tim 1:1; 2 Tim 1:1; Titus 1:1).
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