text:
Epistle to the Galatians

The Epistle to the Galatians is the ninth book of the New Testament. It is a letter from Paul the Apostle to a number of Early Christian communities in Galatia. Scholars have suggested that this is either the Roman province of Galatia in southern Anatolia, or a large region defined by Galatians, an ethnic group of Celtic people in central Anatolia. The letter was originally written in Koine Greek and later translated into other languages.

In this letter, Paul is principally concerned with the controversy surrounding Gentile Christians and the Mosaic Law during the Apostolic Age. Paul argues that the Gentile Galatians do not need to adhere to the tenets of the Mosaic Law, particularly religious male circumcision, by contextualizing the role of the law in light of the revelation of Christ. The Epistle to the Galatians has exerted enormous influence on the history of Christianity, the development of Christian theology, and the study of the Apostle Paul.

The central dispute in the letter concerns the question of how Gentiles could convert to Christianity, which shows that this letter was written at a very early stage in church history, when the vast majority of Christians were Jewish or Jewish proselytes, which historians refer to as the Jewish Christians. Another indicator that the letter is early is that there is no hint in the letter of a developed organization within the Christian community at large. This puts it during the lifetime of Paul himself.

Background
The original of the letter (autograph) is not known to survive. Papyrus 46, the earliest reasonably complete version available to scholars today, dates to approximately AD 200, around 150 years after the original was drafted. This papyrus is fragmented in a few areas, causing some of the original text to be missing. But, as biblical scholar Bruce Metzger puts it, "through careful research relating to paper construction, handwriting development, and the established principles of textual criticism, scholars can be rather certain about where these errors and changes appeared and what the original text probably said."

Authorship
Biblical scholars agree that Galatians is a true example of Paul's writing. The main arguments in favor of the authenticity of Galatians include its style and themes, which are common to the core letters of the Pauline corpus. George S. Duncan described its authenticity as "unquestioned. In every line it betrays its origin as a genuine letter of Paul."

Date
A majority of scholars agree that Galatians was written between the late 40s and early 50s, although some date the original composition to c. 50–60. Jon Jordan notes that an interesting point to be made in the search for the dating of Galatians concerns whether or not it is a response to the Council of Jerusalem or a factor leading up to the Council. He writes, "did Paul's argument in Galatians flow out of the Jerusalem Council's decision, or did it come before the Jerusalem Council and possibly help shape that very decision?" It would have been enormously helpful to Paul's argument if he could have mentioned the decision of the Council of Jerusalem that Gentiles should not be circumcised. The absence of this argument from Paul strongly implies Galatians was written prior to the council. Since the council took place in 48–49 AD, and Paul evangelized South Galatia in 47–48 AD, the most plausible date for the writing of Galatians is 48 AD.

Audience
Paul's letter is addressed "to the churches of Galatia", but the location of these churches is a matter of debate. Most scholars agree that it is a geographical reference to the Roman province in central Asia Minor, which had been settled by immigrant Celts in the 270s BC and retained Gaulish features of culture and language in Paul's day. Acts records Paul traveling to the "region of Galatia and Phrygia", which lies immediately west of Galatia. Some scholars have argued that "Galatia" is an ethnic reference to Galatians, a Celtic people living in northern Asia Minor.

The New Testament indicates that Paul spent time personally in the cities of Galatia (Antioch of Pisidia, Iconium, Lystra and Derbe) during his missionary journeys. They seem to have been composed mainly of Gentile converts. After Paul's departure, the churches were led astray from Paul's trust/faith-centered teachings by individuals proposing "another gospel" (which centered on salvation through the Mosaic Law, so-called legalism), whom Paul saw as preaching a "different gospel" from what Paul had taught. The Galatians appear to have been receptive to the teaching of these newcomers, and the epistle is Paul's response to what he sees as their willingness to turn from his teaching.

The identity of these "opponents" is disputed. However, the majority of modern scholars view them as Jewish Christians, who taught that in order for converts to belong to the People of God, they must be subject to some or all of the Jewish Law (i.e. Judaizers). The letter indicates controversy concerning circumcision, Sabbath observance, and the Mosaic Covenant. It would appear, from Paul's response, that they cited the example of Abraham, who was circumcised as a mark of receiving the covenant blessings. They certainly appear to have questioned Paul's authority as an apostle, perhaps appealing to the greater authority of the Jerusalem church governed by James (brother of Jesus).

North Galatian view
The North Galatian view holds that the epistle was written very soon after Paul's second visit to Galatia. In this view, the visit to Jerusalem, mentioned in Galatians 2:1–10, is identical with that of Acts 15, which is spoken of as a thing of the past. Consequently, the epistle seems to have been written after the Council of Jerusalem. The similarity between this epistle and the epistle to the Romans has led to the conclusion that they were both written at roughly the same time, during Paul's stay in Macedonia in roughly 56–57.

This third date takes the word "quickly" in literally. John P. Meier suggests that Galatians was "written in the middle or late 50s, only a few years after the Antiochene incident he narrates". Eminent biblical scholar Helmut Koester also subscribes to the "North Galatian Hypothesis". Koester points out that the cities of Galatia in the north consist of Ankyra, Pessinus, and Gordium (of the Gordian Knot fame of Alexander the Great).

South Galatian view
The South Galatian view holds that Paul wrote Galatians before the First Jerusalem Council, probably on his way to it, and that it was written to churches he had presumably planted during either his time in Tarsus (he would have traveled a short distance, since Tarsus is in Cilicia) after his first visit to Jerusalem as a Christian, or during his first missionary journey, when he traveled throughout southern Galatia. If it was written to the believers in South Galatia, it would likely have been written in 49.

Earliest epistle
A third theory is that Galatians 2:1–10 describes Paul and Barnabas' visit to Jerusalem described in Acts 11:30 and 12:25. This theory holds that the epistle was written before the Council was convened, possibly making it the earliest of Paul's epistles. According to this theory, the revelation mentioned (Gal. 2:2) corresponds with the prophecy of Agabus (Acts 11:27–28). This view holds that the private speaking about the gospel shared among the Gentiles precludes the Acts 15 visit, but fits perfectly with Acts 11. It further holds that continuing to remember the poor (Gal. 2:10) fits with the purpose of the Acts 11 visit, but not Acts 15.

In addition, the exclusion of any mention of the letter of Acts 15 is seen to indicate that such a letter did not yet exist, since Paul would have been likely to use it against the legalism confronted in Galatians. Finally, this view doubts Paul's confrontation of Peter (Gal. 2:11) would have been necessary after the events described in Acts 15. If this view is correct, the epistle should be dated somewhere around 47, depending on other difficult-to-date events, such as Paul's conversion.

Kirsopp Lake found this view less likely and wondered why it would be necessary for the Jerusalem Council (Acts 15) to take place at all if the issue were settled in Acts 11:30/12:25, as this view holds. Defenders of the view do not think it unlikely an issue of such magnitude would need to be discussed more than once. Renowned New Testament scholar J.B. Lightfoot also objected to this view since it "clearly implies that his [Paul's] Apostolic office and labours were well known and recognized before this conference."

Defenders of this view, such as Ronald Fung, disagree with both parts of Lightfoot's statement, insisting Paul received his "Apostolic Office" at his conversion (Gal. 1:15–17; Acts 9). Fung holds, then, that Paul's apostolic mission began almost immediately in Damascus (Acts 9:20). While accepting that Paul's apostolic anointing was likely only recognized by the Apostles in Jerusalem during the events described in Galatians 2/Acts 11:30, Fung does not see this as a problem for this theory.

Paul's opponents
Scholars have debated whether it is possible to reconstruct the arguments against which Paul is arguing. Though these opponents have traditionally been designated as Judaizers, this classification has fallen out of favor in contemporary scholarship. Some instead refer to them as Agitators. While many scholars have claimed that Paul's opponents were circumcisionist Jewish followers of Jesus, the ability to make such determinations with a reasonable degree of certainty has been called into question. It has often been presumed that they traveled from Jerusalem, but some commentators have raised the question of whether they may have actually been insiders familiar with the dynamics of the community. Furthermore, some commentaries and articles pointed out the inherent problems in mirror-reading, emphasizing that there is not sufficient evidence to reconstruct the arguments of Paul's opponents. It is not enough to simply reverse his denials and assertions as it not result in a coherent argument nor can it possibly reflect the thought processes of his opponents accurately. It is nearly impossible to reconstruct the opponents from Paul's text because their representation is necessarily polemical. All that can be said with any certainty is that they supported a different position of Gentile relations with Jews than Paul did.

Introduction: The Cross and the Preeminence of the Gospel (1:1–10)

 * 1) Prescript (1:1–5)
 * 2) Rebuke: The Occasion of the Letter (1:6–10)

The Truth of the Gospel (1:11–2:21)

 * 1) How Paul Received and Defended the Gospel: Paul and the "Pillars" (1:11–2:14)
 * 2) The Truth of the Gospel Defined (2:15–21)

The Defense of the Gospel (3:1–5:12)

 * 1) Rebuke and Reminder: Faith, Spirit, and Righteousness (3:1–6)
 * 2) Argument: Abraham's Children through Incorporation into Christ by Faith (3:7–4:7)
 * 3) Appeal (4:8–31)
 * 4) Exhortation and Warning: Faith, Spirit, and Righteousness (5:1–12)

The Life of the Gospel (5:13–6:10)

 * 1) The Basic Pattern of the New Life: Serving One Another in Love (5:13–15)
 * 2) Implementing the New Life: Walking by the Spirit (5:16–24)
 * 3) Some Specific Parameters of the New Life (5:25–6:6)
 * 4) The Urgency of Living the New Life (6:7–10)

Closing: Cross and New Creation (6:11–18)
This outline is provided by Douglas J. Moo.

Contents
This epistle addresses the question of whether the Gentiles in Galatia were obligated to follow Mosaic Law to be part of the Christ community. After an introductory address, the apostle discusses the subjects which had occasioned the epistle.

In the first two chapters, Paul discusses his life before Christ and his early ministry, including interactions with other apostles in Jerusalem. This is the most extended discussion of Paul's past that we find in the Pauline letters (cf. Philippians 3:1–7). Some have read this autobiographical narrative as Paul's defense of his apostolic authority. Others, however, see Paul's telling of the narrative as making an argument to the Galatians about the nature of the gospel and the Galatians' own situation.

Chapter 3 exhorts the Galatian believers to stand fast in the faith as it is in Jesus. Paul engages in an exegetical argument, drawing upon the figure of Abraham and the priority of his faith to the covenant of circumcision. Paul explains that the law was introduced as a temporary measure, one that is no longer efficacious now that the seed of Abraham, Christ, has come. Chapter 4 then concludes with a summary of the topics discussed and with the benediction, followed by 5:1–6:10 teaching about the right use of their Christian freedom.

In the conclusion of the epistle, Paul wrote, "See with what large letters I am writing to you with my own hand." (Galatians 6:11, ESV) Regarding this conclusion, Lightfoot, in his Commentary on the epistle, says:

"At this point the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries ... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing may reflect the energy and determination of his soul."

Some commentators have postulated that Paul's large letters are owed to his poor eyesight, his deformed hands, or to other physical, mental, or psychological afflictions. Other commentators have attributed Paul's large letters to his poor education, his attempt to assert his authority, or his effort to emphasize his final words. Classics scholar Steve Reece has compared similar autographic subscriptions in thousands of Greek, Roman, and Jewish letters of this period and observes that large letters are a normal feature when senders of letters, regardless of their education, take the pen from their amanuensis and add a few words of greeting in their own hands.

Galatians also contains a catalogue of vices and virtues, a popular formulation of ancient Christian ethics.

Probably the most famous single statement made in the Epistle, by Paul, is in chapter 3, verse 28: "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus." The debate surrounding that verse is legend and the two schools of thought are (1) this only applies to the spiritual standing of people in the eyes of God, it does not implicate social distinctions and gender roles on earth; and (2) this is not just about our spiritual standing but is also about how we relate to each other and treat each other in the here and now.

Position (1) emphasises the immediate context of the verse and notes that it is embedded in a discussion about justification: our relationship with God. Position (2) reminds its critics that the "whole letter context" is very much about how people got on in the here and now together, and in fact the discussion about justification came out of an actual example of people treating other people differently (2:11ff).

Paul and the law
Much variety exists in discussions of Paul's view of the Law in Galatians. Nicole Chibici-Revneanu noticed a difference in Paul's treatment of the Law in Galatians and Romans. In Galatians the law is described as the "oppressor" whereas in Romans Paul describes that the Law was as being just as much in need of the Spirit to set it free from sin as humans do. Peter Oakes argues that Galatians cannot be construed as depicting the law positively because the Law played the role it was meant to play in the scope of human history. Wolfgang Reinbold argues that, contrary to the popular reading of Paul, the Law was possible to keep.

Under law and works of law
Regarding "under the law" (Gal. 3:23; 4:4, 5, 21; 5:18), Todd Wilson argues that "under the law" in Galatians was a "rhetorical abbreviation for 'under the curse of the law. Regarding "works of the law" (Gal. 2:16), Robert Keith Rapa argues Paul is speaking of viewing Torah-observances as the means of salvation which he is seeking to combat in the Galatian congregation. Jacqueline de Roo noticed a similar phrase in the works found at Qumran and argues that "works of the law" is speaking of obedience to the Torah acting as a way of being atoned for. Michael Bachmann argues that this phrase is a mention of certain actions taken by Jewish people to distinguish themselves and perpetuate separation between themselves and Gentiles.

Law of Christ
Much debate surrounds what Paul means by "law of Christ" in Galatians 6:2, a phrase that occurs only once in all of Paul's letters. As Schreiner explains, some scholars think that the "law of Christ" is the sum of Jesus's words, functioning as a "new Torah for believers". Others argue that the "genitive in the 'law of Christ' 'should be understood as explanatory, i.e. the law which is Christ. Some focus on the relationship between the law of Christ and the Old Testament Decalogue. Still other scholars argue that whereas the "Mosaic law is abolished", the new "law of Christ fits with the Zion Torah", which "hails from Zion ... and is eschatological". Schreiner himself believes that the law of Christ is equivalent to Galatians 5:13–14's "law of love". According to Schreiner, when believers love others, "they behave as Christ did and fulfill his law".

Antioch incident
As Thomas Schreiner explains, there is significant debate over the meaning of Peter's eating with the Gentiles—specifically, why might the eating have been considered wrong? E. P. Sanders argues that though Jews could eat in the same location with Gentiles, Jews did not want to consume food from the same vessels used by Gentiles. As Sanders explains, Galatia's Jews and Gentiles might have had to share the same cup and loaf (i.e. food from the same vessels). Other scholars such as James Dunn argue that Cephas was "already observing the basic food laws of the Torah" and then "men from James advocated an even stricter observance". Schreiner himself argues that Peter "actually ate unclean food—food prohibited by the OT law—before the men from James came". Depending on how one construes "eating with the Gentiles" in Galatians 2:12, one may reach different conclusions as to why Paul was so angry with Peter in Antioch.

Pistis tou Christou
There is debate about the meaning of the phrase δια πιστεος Χριστου in Galatians 2:16. Grammatically, this phrase can be interpreted either as an objective genitive "through faith in Jesus Christ" or as a subjective genitive "through the faith of Jesus Christ". There are theological ramifications to each position, but given the corpus of the Pauline literature, the majority of scholars have treated as an objective genitive, translating it as "faith in Jesus Christ". Daniel Harrington writes, "the subjective genitive does not oppose or do away with the concept of faith in Christ. Rather, it reestablishes priorities. One is justified by the faith of Jesus Christ manifested in his obedience to God by his death upon the cross. It is on the basis of that faith that one believes in Christ".

Sexuality and gender
Galatians 3:28 says, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." According to Norbert Baumert, Galatians 3:28 is Paul's declaration that one can be in relationship with Jesus no matter their gender. Judith Gundry-Volf argues for a more general approach, stating that one's gender does not provide any benefit or burden. Pamela Eisenbaum argues that Paul was exhorting his readers to be mindful in changing conduct in relationships that involved people of different status. Ben Witherington argues that Paul is combatting the position espoused by opponents who were attempting to influence Paul's community to return to the patriarchal standards held by the majority culture.

There are two different interpretations within the modern scholarship regarding the meaning and function of Paul's statement that "there is no longer male and female". The first interpretation states that Paul's words eliminate the biological differences between males and females and thus calls gender roles into question. Nancy Bedford says that this does not mean that there is no distinction between males and females; instead, it means that there is no room for gender hierarchy in the gospel. The second interpretation states that one must recognize the historical background of Paul's time. Jeremy Punt argues that although many scholars want to say that this verse signifies changing gender norms, it actually reflects on the patriarchal structure of Paul's time. In Paul's time, females and males were considered one sex, and the female was understood to be the inferior version of the male. It is under this one sex understanding that Paul says that "there is no longer male and female", and it therefore does not show an abolition of the boundary between genders because that boundary did not exist in Paul's time. "There is no longer Jew or Greek, slave or free, male or female" refers to the universality of salvation through Christ which does not discriminate ethnicity, social status or gender. At the same time, the women in Paul's time would also not necessarily have heard an ideology of gender equality from the message of Galatians 3:28 because of their subordinated status in society at that time. Punt argues that in Galatians 3:28, Paul's intention was to fix social conflicts rather than to alter gender norms. By stating the importance of becoming one in Christ, Paul tries to give his society a new identity, which is the identity in Christ, and he believes that this will fix the social conflicts.

Meaning of "Israel of God"
Many scholars debate the meaning of the phrase "Israel of God" in Galatians 6:16, wherein Paul wishes for "peace and mercy" to be "even upon the Israel of God". As Schreiner explains, scholars debate whether "Israel of God" refers to ethnically Jewish believers "within the church of Jesus Christ", or to the church of Christ as a whole (Jewish and Gentiles all included). Those who believe that "Israel of God" only refers to ethnically Jewish believers, argue that had Paul meant the entire church, he would use the word "mercy" before "peace", because Paul "sees peace as the petition for the church, while mercy is the request for unredeemed Jews". Other scholars, such as G. K. Beale, argue that the Old Testament backdrop of Galatians 6:16—e.g. a verse such as Isaiah 54:10 wherein God promises mercy and peace to Israel—suggests that "the Israel of God" refers to a portion of the new, eschatological Israel "composed of Jews and Gentiles". Schreiner himself is sympathetic to this view, believing that treating the "Israel of God" as the church of Christ fits with the whole of Galatians, since Galatians pronounces "believers in Christ" as "the true sons of Abraham".

Luther's theology and antisemitism
Luther's fundamental belief in justification by faith was formed in large part by his interpretation of Galatians. Masaki claims "At the heart of Luther's Lectures on Galatians is the doctrine of the proper distinction between law and gospel. While Luther's contemporary opponents failed to see this—whether they were the papists, enthusiasts, Anabaptists, Sacramentarians, or antinomians—law/gospel articulation defined Luther's legacy in the thinking of his colleagues, students, and generations after him."

"This distinction of law and gospel has been imperative to Luther's understanding of Paul's Judaism as well, but modern scholarship has formed a new perspective of the Judaism of Paul's time. 'Luther's treatment of Galatians has affected most interpretations of the letter, at least among Protestants, up to the present time... Problems with Luther's interpretations and perspectives have become evident in modern times, particularly in his understanding and treatment of Judaism in Paul's day."

This development led to some schools of thought, such as Canadian religious historian Barrie Wilson who points out in How Jesus Became Christian, how Paul's Letter to the Galatians represents a sweeping rejection of Jewish Law (Torah). In so doing, Paul clearly takes his Christ movement out of the orbit of Judaism and into an entirely different milieu. Paul's stance constitutes a major contrast to the position of James, brother of Jesus, whose group in Jerusalem adhered to the observance of Torah.

Gender, sexuality, and modern scholarship
Galatians 3:28 is one of the most controversial and influential verses in Galatians. There are three different pairs that Paul uses to elaborate his ideology. The first one is "Jew or Greek", the second one is "slave or free", and the third one is "male and female", Paul states that in Jesus Christ there is no longer a distinction between them. However, the meaning of this verse is not expounded upon further by Paul. In modern politics, the debate about the meaning of Galatians 3:28 is significant, as it is used by different people and scholars in order to make normative claims about sexuality, gender, and even marriage. The ongoing nature of this debate reveals that scholars still have not come to a unified conclusion regarding Paul's theology.

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title: Epistle to the Galatians


text:
Epistle to the Philippians

The Epistle to the Philippians is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and Timothy is named with him as co-author or co-sender. The letter is addressed to the Christian church in Philippi. Paul, Timothy, Silas (and perhaps Luke) first visited Philippi in Greece (Macedonia) during Paul's second missionary journey from Antioch, which occurred between approximately 50 and 52 AD. In the account of his visit in the Acts of the Apostles, Paul and Silas are accused of "disturbing the city".

There is a general consensus that Philippians consists of authentically Pauline material, and that the epistle is a composite of multiple letter fragments from Paul to the church in Philippi. These letters could have been written from Ephesus in 52–55 AD or Caesarea Maritima in 57–59, but the most likely city of provenance is Rome, around 62 AD, or about 10 years after Paul's first visit to Philippi.

Composition
Starting in the 1960s, a consensus emerged among biblical scholars that Philippians was not written as one unified letter, but rather as a compilation of fragments from three separate letters from Paul to the church in Philippi. However, this consensus has been currently abandoned by most biblical scholars. According to Philip Sellew, Philippians contains the following letter fragments: In support of the idea that Philippians is a composite work, Sellew pointed to the abrupt shifts in tone and topic within the text. There also seem to be chronological inconsistencies from one chapter to the next concerning Paul's associate Epaphroditus:"Another argument against unity has been found in the swiftly changing fortunes of Epaphroditus: this associate of Paul is at the point of death in chapter two (Phil 2:25–30), where seemingly he has long been bereft of the company of the Philippian Christians; Paul says that he intended to send him back to Philippi after this apparently lengthy, or at least near-fatal separation. Two chapters later, however, at the end of the canonical letter, Paul notes that Epaphroditus had only now just arrived at Paul's side, carrying a gift from Philippi, a reference found toward the close of the 'thank-you note' as a formulaic acknowledgement of receipt at Phil 4:18." These letter fragments likely would have been edited into a single document by the first collector of the Pauline corpus, although there is no clear consensus among scholars regarding who this initial collector may have been, or when the first collection of Pauline epistles may have been published. Today, a number of scholars believe that Philippians is a composite of multiple letter fragments. According to the theologian G. Walter Hansen, "The traditional view that Philippians was composed as one letter in the form presented in the NT [New Testament] can no longer claim widespread support." Nevertheless, most scholars currently support the literary unity of Philippians.
 * Letter A consists of Philippians 4:10–20. It is a short thank-you note from Paul to the Philippian church, regarding gifts they had sent him.
 * Letter B consists of Philippians 1:1–3:1, and may also include 4:4–9 and 4:21–23.
 * Letter C consists of Philippians 3:2–4:1, and may also include 4:2–3. It is a testament to Paul's rejection of all worldly things for the sake of the gospel of Jesus.

Regardless of the literary unity of the letter, scholars agree that the material that was compiled into the Epistle to the Philippians was originally composed in Greek, sometime during the 50s or early 60s AD.

Place of writing
It is uncertain where Paul was when he wrote the letter(s) that make up Philippians. Internal evidence in the letter itself points clearly to it being composed while Paul was in custody, but it is unclear which period of imprisonment the letter refers to. If the testimony of the Acts of the Apostles is to be trusted, candidates would include the Roman imprisonment at the end of Acts, and the earlier Caesarean imprisonment. Any identification of the place of writing of Philippians is complicated by the fact that some scholars view Acts as being an unreliable source of information about the early Church.

Jim Reiher has suggested that the letters could stem from the second period of Roman imprisonment attested by early church fathers. The main reasons suggested for a later date include:
 * 1) The letter's highly developed Ecclesiology
 * 2) An impending sense of death permeating the letter
 * 3) The absence of any mention of Luke in a letter to Luke's home church (when the narrative in Acts clearly suggests that Luke was with Paul in his first Roman imprisonment)
 * 4) A harsher imprisonment than the open house arrest of his first Roman imprisonment
 * 5) A similar unique expression that is shared only with 2 Timothy
 * 6) A similar disappointment with co-workers shared only with 2 Timothy

Contents
In Chapters 1 and 2 of Philippians (Letter B), Paul sends word to the Philippians of his upcoming sentence in Rome and of his optimism in the face of death, along with exhortations to imitate his capacity to rejoice in the Lord despite one's circumstances. Paul assures the Philippians that his imprisonment is actually helping to spread the Christian message, rather than hindering it. He also expresses gratitude for the devotion and heroism of Epaphroditus, who the Philippian church had sent to visit Paul and bring him gifts. Some time during his visit with Paul, Epaphroditus apparently contracted some life-threatening debilitating illness. But he recovers before being sent back to the Philippians.

In Chapter 3 (Letter C), Paul warns the Philippians about those Christians who insist that circumcision is necessary for salvation. He testifies that while he once was a devout Pharisee and follower of the Jewish law, he now considers these things to be worthless and worldly compared to the gospel of Jesus.

In Chapter 4, Paul urges the Philippians to resolve conflicts within their fellowship. In the latter part of the chapter (Letter A), Paul expresses his gratitude for the gifts that the Philippians had sent him, and assures them that God will reward them for their generosity.

Throughout the epistle there is a sense of optimism. Paul is hopeful that he will be released, and on this basis he promises to send Timothy to the Philippians for ministry, and also expects to pay them a personal visit.

Christ poem
Chapter 2 of the epistle contains a famous poem describing the nature of Christ and his act of redemption: "Who, though he was in the form of God,
 * Did not regard being equal with God
 * Something to be grasped after.

But he emptied himself
 * Taking on the form of a slave,
 * And coming in the likeness of humans.

And being found in appearance as a human
 * He humbled himself
 * Becoming obedient unto death— even death on a cross.

Therefore God highly exalted him
 * And bestowed on him the name
 * That is above every name,

That at the name of Jesus
 * Every knee should bow
 * Of those in heaven, and on earth, and under the earth.

And every tongue should confess
 * That Jesus Christ is Lord
 * To the glory of God the Father."

- Philippians 2:5–11, translated by Bart D. Ehrman

Due to its unique poetic style, Bart D. Ehrman suggests that this passage constitutes an early Christian poem that was composed by someone else prior to Paul's writings, as early as the mid-late 30s AD and was later used by Paul in his epistle. While the passage is often called a "hymn", some scholars believe this to be an inappropriate name since it does not have a rhythmic or metrical structure in the original Greek.

Incarnation Christology
The Christ poem is significant because it strongly suggests that there were very early Christians who understood Jesus to be a pre-existent celestial being, who chose to take on human form, rather than a human who was later exalted to a divine status.

While the author of the poem did believe that Jesus existed in heaven before his physical incarnation, there is some debate about whether he was believed to be equal to God the Father prior to his death and resurrection. This largely depends on how the Greek word harpagmon (ἁρπαγμόν, accusative form of ἁρπαγμός) is translated in verse 6 ("Something to be grasped after / exploited"). If harpagmon is rendered as "something to be exploited," as it is in many Christian Bible translations, then the implication is that Christ was already equal to God prior to his incarnation. But Bart Ehrman and others have argued that the correct translation is in fact "something to be grasped after," implying that Jesus was not equal to God before his resurrection. Outside of this passage, harpagmon and related words were almost always used to refer to something that a person doesn't yet possess but tries to acquire.

It is widely agreed by interpreters, however, that the Christ poem depicts Jesus as equal to God after his resurrection. This is because the last two stanzas quote Isaiah 45:22–23: ("Every knee shall bow, every tongue confess"), which in the original context clearly refers to God the Father. Some scholars argue that Philippians 2:6–11 identifies Jesus with God from his pre-existence on the basis that allusions to Isaiah 45:22–23 are present all throughout the poem.

Outline

 * I. Preface (1:1–11)
 * A. Salutation (1:1–2)
 * B. Thanksgiving for the Philippians’ Participation in the Gospel (1:3–8)
 * C. Prayer for the Philippians’ Discerning Love to Increase until the Day of Christ (1:9–11)
 * II. Paul’s Present Circumstances (1:12–26)
 * A. Paul’s Imprisonment (1:12–13)
 * B. The Brothers’ Response (1:14–17)
 * C. Paul’s Attitude (1:18–26)
 * III. Practical Instructions in Sanctification (1:27–2:30)
 * A. Living Boldly as Citizens of Heaven (1:27–1:30)
 * B. Living Humbly as Servants of Christ (2:1–11)
 * 1. The Motivation to Live Humbly (2:1–4)
 * 2. The Model of Living Humbly (2:5–11)
 * a. Christ’s Emptying (2:5–8)
 * b. Christ’s Exaltation (2:9–11)
 * C. Living Obediently as Children of God (2:12–18)
 * 1. The Energizing of God (2:12–13)
 * 2. The Effect on the Saints (2:14–18)
 * D. Examples of Humble Servants (2:19–30)
 * 1. The Example of Timothy (2:19–24)
 * 2. The Example of Epaphroditus (2:25–30)
 * IV. Polemical Doctrinal Issues (3:1–4:1)
 * A. The Judaizers Basis: The Flesh (3:1–6)
 * B. Paul’s Goal: The Resurrection (3:7–11)
 * C. Perfection and Humility (3:12–16)
 * D. Paul as an Example of Conduct and Watchfulness (3:17–4:1)
 * V. Postlude (4:2–23)
 * A. Exhortations (4:2–9)
 * 1. Being United (4:2–3)
 * 2. Rejoicing without Anxiety (4:4–7)
 * 3. Thinking and Acting Purely (4:8–9)
 * B. A Note of Thanks (4:10–20)
 * 1. Paul’s Contentment (4:10–13)
 * 2. The Philippians’ Gift (4:14–18)
 * 3. God’s Provision (4:19–20)
 * C. Final Greetings (4:21–23)
 * D. Examples of Humble Servants (2:19–30)
 * 1. The Example of Timothy (2:19–24)
 * 2. The Example of Epaphroditus (2:25–30)
 * IV. Polemical Doctrinal Issues (3:1–4:1)
 * A. The Judaizers Basis: The Flesh (3:1–6)
 * B. Paul’s Goal: The Resurrection (3:7–11)
 * C. Perfection and Humility (3:12–16)
 * D. Paul as an Example of Conduct and Watchfulness (3:17–4:1)
 * V. Postlude (4:2–23)
 * A. Exhortations (4:2–9)
 * 1. Being United (4:2–3)
 * 2. Rejoicing without Anxiety (4:4–7)
 * 3. Thinking and Acting Purely (4:8–9)
 * B. A Note of Thanks (4:10–20)
 * 1. Paul’s Contentment (4:10–13)
 * 2. The Philippians’ Gift (4:14–18)
 * 3. God’s Provision (4:19–20)
 * C. Final Greetings (4:21–23)
 * A. Exhortations (4:2–9)
 * 1. Being United (4:2–3)
 * 2. Rejoicing without Anxiety (4:4–7)
 * 3. Thinking and Acting Purely (4:8–9)
 * B. A Note of Thanks (4:10–20)
 * 1. Paul’s Contentment (4:10–13)
 * 2. The Philippians’ Gift (4:14–18)
 * 3. God’s Provision (4:19–20)
 * C. Final Greetings (4:21–23)
 * 1. Paul’s Contentment (4:10–13)
 * 2. The Philippians’ Gift (4:14–18)
 * 3. God’s Provision (4:19–20)
 * C. Final Greetings (4:21–23)
 * 3. God’s Provision (4:19–20)
 * C. Final Greetings (4:21–23)
 * C. Final Greetings (4:21–23)
 * C. Final Greetings (4:21–23)

title: Epistle to the Philippians


text:
Epistle to the Colossians

The Epistle to the Colossians is the twelfth book of the New Testament. It was written, according to the text, by Paul the Apostle and Timothy, and addressed to the church in Colossae, a small Phrygian city near Laodicea and approximately 100 mi from Ephesus in Asia Minor.

Scholars have increasingly questioned Paul's authorship and attributed the letter to an early follower instead, but others still defend it as authentic. If Paul was the author, he probably used an amanuensis, or secretary, in writing the letter (Col 4:18), possibly Timothy.

The original text was written in Koine Greek.

Composition
During the first generation after Jesus, Paul's epistles to various churches helped establish early Christian theology. According to Bruce Metzger, it was written in the 60s while Paul was in prison. Colossians is similar to Ephesians, also written at this time. Some critical scholars have ascribed the epistle to an early follower of Paul, writing as Paul. The epistle's description of Christ as pre-eminent over creation marks it, for some scholars, as representing an advanced christology not present during Paul's lifetime. Defenders of Pauline authorship cite the work's similarities to the letter to Philemon, which is broadly accepted as authentic.

Authorship
The letter's authors claim to be Paul and Timothy, but authorship began to be authoritatively questioned during the 19th century. Pauline authorship was held to by many of the early church's prominent theologians, such as Irenaeus, Clement of Alexandria, Tertullian, Origen of Alexandria and Eusebius.

However, as with several epistles attributed to Paul, critical scholarship disputes this claim. One ground is that the epistle's language doesn't seem to match Paul's, with 48 words appearing in Colossians that are found nowhere else in his writings and 33 of which occur nowhere else in the New Testament. A second ground is that the epistle features a strong use of liturgical-hymnic style which appears nowhere else in Paul's work to the same extent. A third is that the epistle's themes related to Christ, eschatology and the church seem to have no parallel in Paul's undisputed works.

Advocates of Pauline authorship defend the differences that there are between elements in this letter and those commonly considered the genuine work of Paul (e.g. 1 Thessalonians). It is argued that these differences can come by human variability, such as by growth in theological knowledge over time, different occasion for writing, as well as use of different secretaries (or amanuenses) in composition. As it is usually pointed out by the same authors who note the differences in language and style, the number of words foreign to the New Testament and Paul is no greater in Colossians than in the undisputed Pauline letters (Galatians, of similar length, has 35 hapax legomena). In regard to the style, as Norman Perrin, who argues for pseudonymity, notes, "The letter does employ a great deal of traditional material and it can be argued that this accounts for the non-Pauline language and style. If this is the case, the non-Pauline language and style are not indications of pseudonymity." Not only that, but it has been noted that Colossians has indisputably Pauline stylistic characteristics, found nowhere else in the New Testament. Advocates of Pauline authorship also argue that the differences between Colossians and the rest of the New Testament are not as great as they are purported to be.

As theologian Stephen D. Morrison points out in context, "Biblical scholars are divided over the authorship of Ephesians and Colossians." He provides as an example the reflection of theologian Karl Barth on the question. While acknowledging the validity of many questions regarding Pauline authorship, Barth was inclined to defend it. Nevertheless, he concluded that it didn't much matter one way or the other to him. It was more important to focus on "Quid scriptum est" (What is written) than "Quis scripseris" (Who wrote it). "It is enough to know that someone, at any rate, wrote Ephesians (why not Paul?), 30 to 60 years after Christ’s death (hardly any later than that, since it is attested by Ignatius, Polycarp, and Justin), someone who understood Paul well and developed the apostle’s ideas with conspicuous loyalty as well as originality.”

Date
If the text was written by Paul, it could have been written at Rome during his first imprisonment. Paul would likely have composed it at roughly the same time that he wrote Philemon and Ephesians, as all three letters were sent with Tychicus and Onesimus. A date of 62 AD assumes that the imprisonment Paul speaks of is his Roman imprisonment that followed his voyage to Rome.

Other scholars have suggested that it was written from Caesarea or Ephesus.

If the letter is not considered to be an authentic part of the Pauline corpus, then it might be dated during the late 1st century, possibly as late as AD 90.

Surviving manuscripts
The original manuscript is lost, as are many early copies. The text of surviving copies varies. The oldest manuscripts transcribing some or all of this letter include:

 * Papyrus 46 (c. AD 200)
 * Codex Vaticanus (325–350)
 * Codex Sinaiticus (330–360)
 * Codex Alexandrinus (400–440)
 * Codex Ephraemi Rescriptus (c. 450)
 * Codex Freerianus (c. 450)
 * Codex Claromontanus (c. 550; in Greek and Latin)
 * Codex Coislinianus (c. 550)

Content
Colossae is in the same region as the seven churches of the Book of Revelation. In Colossians there is mention of local brethren in Colossae, Laodicea, and Hierapolis. Colossae was approximately 12 mi from Laodicea and 14 mi from Hierapolis.

References to "the elements" and the only mention of the word "philosophy" in the New Testament have led scholar Norman DeWitt to conclude that early Christians at Colossae must have been under the influence of Epicurean philosophy, which taught atomism. The Epistle to the Colossians proclaimed Christ to be the supreme power over the entire universe, and urged Christians to lead godly lives. The letter consists of two parts: first a doctrinal section, then a second regarding conduct. Those who believe that the motivation of the letter was a growing heresy in the church see both sections of the letter as opposing false teachers who have been spreading error in the congregation. Others see both sections of the letter as primarily encouragement and edification for a developing church.

Outline
I. Introduction (1:1–14) II. The Supremacy of Christ (1:15–23)
 * A. Greetings (1:1–2)
 * B. Thanksgiving (1:3–8)
 * C. Prayer (1:9–14)

III. Paul's Labor for the Church (1:24–2:7) IV. Freedom from Human Regulations through Life with Christ (2:8–23) V. Rules for Holy Living (3:1–4:6) VI. Final Greetings (4:7–18)
 * A. A Ministry for the Sake of the Church (1:24–2:7)
 * B. A Concern for the Spiritual Welfare of His Readers (2:1–7)
 * A. Warning to Guard against the False Teachers (2:8–15)
 * B. Pleas to Reject the False Teachers (2:16–19)
 * C. An Analysis of the Heresy (2:20–23)
 * A. The Old Self and the New Self (3:1–17)
 * B. Rules for Christian Households (3:18–4:1)
 * C. Further Instructions (4:2–6)

Doctrinal sections
The doctrinal part of the letter is found in the first two chapters. The main theme is developed in chapter 2, with a warning against being drawn away from him in whom dwelt all the fullness of the deity, and who was the head of all spiritual powers. offers firstly a "general warning" against accepting a purely human philosophy, and then a "more specific warning against false teachers".

In these doctrinal sections, the letter proclaims that Christ is supreme over all that has been created. All things were created through him and for him, and the universe is sustained by him. God had chosen for his complete being to dwell in Christ. The "cosmic powers" revered by the false teachers had been "discarded" and "led captive" at Christ's death. Christ is the master of all angelic forces and the head of the church. Christ is the only mediator between God and humanity, the unique agent of cosmic reconciliation. It is the Father in Colossians who is said to have delivered us from the domain of darkness and transferred us to the kingdom of His beloved Son. The Son is the agent of reconciliation and salvation not merely of the church, but in some sense redeems the rest of creation as well ("all things, whether things on earth or things in heaven").

Conduct
The practical part of the Epistle, enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above Colossians 3:1–4, to mortify every evil principle of their nature, and to put on the new man. Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. The letter ends with customary prayer, instruction, and greetings.

Colossians 3:22-24 instructs slaves to obey their masters and serve them sincerely, in return for an "inheritance" from God in the afterlife. Colossians 4:1 instructs masters to "provide your slaves with what is right and fair" because God is in turn their master.

The prison epistles
Colossians is often categorized as one of the "prison epistles", along with Ephesians, Philippians, and Philemon. Colossians has some close parallels with the letter to Philemon: names of some of the same people (e.g., Timothy, Aristarchus, Archippus, Mark, Epaphras, Luke, Onesimus, and Demas) appear in both epistles, and both are claimed to be written by Paul.

title: Epistle to the Colossians


text:
First Epistle to the Thessalonians

The First Epistle to the Thessalonians is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle, and is addressed to the church in Thessalonica, in modern-day Greece. It is likely among the first of Paul's letters, probably written by the end of AD 52, in the reign of Claudius although some scholars believe the Epistle to the Galatians may have been written by AD 48. The original language is Koine Greek.

Background and audience
Thessalonica is a city on the Thermaic Gulf, which at the time of Paul was within the Roman Empire. Paul visited Thessalonica and preached to the local population, winning converts who became a Christian community. There is debate as to whether or not Paul's converts were originally Jewish. The Acts of the Apostles describes Paul preaching in a Jewish synagogue and persuading people who were already Jewish that Jesus was the Messiah, but in 1 Thessalonians itself Paul says that the converts had turned from idols, suggesting that they were not Jewish before Paul arrived.

Most New Testament scholars believe Paul wrote this letter from Corinth only months after he left Thessalonica, although information appended to this work in many early manuscripts (e.g., Codices Alexandrinus, Mosquensis, and Angelicus) state that Paul wrote it in Athens after Timothy had returned from Macedonia with news of the state of the church in Thessalonica.

Oldest surviving manuscripts
The original manuscript of this letter is lost, as are over a century of copies. The text of the surviving manuscripts varies. The oldest surviving manuscripts that contain some or all of this book include:
 * Papyrus 46 (c. AD 200)
 * Papyrus 65 (3rd century)
 * Codex Vaticanus (325–350)
 * Codex Sinaiticus (330–360)
 * Codex Alexandrinus (400–440)
 * Codex Ephraemi Rescriptus (c. 450)
 * Codex Freerianus (c. 450)
 * Codex Claromontanus (c. 550)

Date
It is widely agreed that 1 Thessalonians is one of the first books of the New Testament to be written, and the earliest extant Christian text. A majority of modern New Testament scholars date 1 Thessalonians to 49–51 AD, during Paul's 18-month stay in Corinth coinciding with his second missionary journey. A minority of scholars who do not recognize the historicity of Acts date it in the early 40s AD. The Delphi Inscription dates Gallio's proconsulship of Achaia to 51-52 AD, and Acts 18:12-17 mentions Gallio, toward the end of Paul's stay in Corinth.

1 Thessalonians does not focus on justification by faith or questions of Jewish–Gentile relations, themes that are covered in all other letters. Because of this, some scholars see this as an indication that this letter was written before the Epistle to the Galatians, where Paul's positions on these matters were formed and elucidated.

Authenticity
The majority of New Testament scholars hold 1 Thessalonians to be authentic, although a number of scholars in the mid-19th century contested its authenticity, most notably Clement Schrader and F.C. Baur. 1 Thessalonians matches other accepted Pauline letters, both in style and in content, and its authorship is also affirmed by 2 Thessalonians.

Integrity
The authenticity of 1 Thessalonians 2:13–16 has been disputed by some. The following arguments are made against its authenticity based on its content:
 * It is perceived to be theologically incompatible with Paul's other epistles: elsewhere Paul attributed Jesus's death to the "rulers of this age" rather than to the Jews, and elsewhere Paul writes that the Jews have not been abandoned by God, for "all Israel will be saved".
 * There were no extensive historical persecutions of Christians by Jews in Palestine prior to the first Jewish war.
 * The use of the concept of imitation in 1 Thes. 2.14 is singular.
 * The aorist ἔφθασε[ν] ("has overtaken") in 1 Thes. 2.16 seems to refer to the destruction of Jerusalem. According to 1 Thes 1:10, the wrath of God is still to come; it is not something that has already shown itself.
 * The syntax of these verses deviates from that of the surrounding context.

Various scholars have since defended the authenticity of these passages.

It is also sometimes suggested that 1 Thessalonians 5:1–11 is a post-Pauline insertion that has many features of Lukan language and theology that serves as an apologetic correction to Paul's imminent expectation of the Second Coming in 1 Thessalonians 4:13–18. Some scholars, such as Schmithals, Eckhart, Demke and Munro, have developed complicated theories involving redaction and interpolation in 1 and 2 Thessalonians.

Outline

 * 1) Salutation and thanksgiving
 * 2) Past interactions with the church
 * 3) Regarding Timothy's visit
 * 4) Specific issues within the church
 * 5) Relationships among Christians
 * 6) Mourning those who have died
 * 7) Preparing for God's arrival
 * 8) How Christians should behave
 * 9) Closing salutation

Text
Paul, speaking for himself, Silas, and Timothy, gives thanks for the news about their faith and love; he reminds them of the kind of life he had lived while he was with them. Paul stresses how honorably he conducted himself, reminding them that he had worked to earn his keep, taking great pains not to burden anyone. He did this, he says, even though he could have used his status as an apostle to impose upon them.

Paul goes on to explain that the dead will be resurrected prior to those still living, and both groups will greet the Lord in the air.

title: First Epistle to the Thessalonians


text:
Epistle to Titus

The Epistle to Titus is one of the three pastoral epistles (along with 1 Timothy and 2 Timothy) in the New Testament, historically attributed to Paul the Apostle. It is addressed to Saint Titus and describes the requirements and duties of presbyters/bishops.

Text
The epistle is divided into three chapters, 46 verses in total.

Recipient
Not mentioned in the Acts of the Apostles, Saint Titus was noted in Galatians (cf. Galatians 2:1, 3) where Paul wrote of journeying to Jerusalem with Barnabas, accompanied by Titus. He was then dispatched to Corinth, Greece, where he successfully reconciled the Christian community there with Paul, its founder. Titus was later left on the island of Crete to help organize the Church there, and later met back with the Apostle Paul in Nicopolis. He soon went to Dalmatia (now Croatia). According to Eusebius of Caesarea in the Ecclesiastical History, he served as the first bishop of Crete. He was buried in Cortyna (Gortyna), Crete; his head was later removed to Venice during the invasion of Crete by the Saracens in 832 and was enshrined in St Mark's Basilica, Venice, Italy.

Authenticity
According to Clare Drury, the claim that Paul himself wrote this letter and those to Timothy "seems at first sight obvious and incontrovertible. All three begin with a greeting from the apostle and contain personal notes and asides", but in reality "things are not so straightforward: signs of the late date of the letters proliferate". There has therefore been some debate regarding the authenticity of the letter.

Opposition to Pauline authenticity
Titus, along with the two other pastoral epistles (1 Timothy and 2 Timothy), is regarded by some scholars as being pseudepigraphical. On the basis of the language and content of the pastoral epistles, these scholars reject that they were written by Paul and believe that they were written by an anonymous forger after his death. Critics claim the vocabulary and style of the Pauline letters could not have been written by Paul according to available biographical information and reflect the views of the emerging Church rather than the apostle's. These scholars date the epistle from the 80s CE up to the end of the 2nd century, though most would place it sometime between 80 and 100 CE. The Church of England's Common Worship Lectionary Scripture Commentary concurs with this view: "the proportioning of the theological and practical themes is one factor that leads us to think of these writings as coming from the post-Pauline church world of the late first or early second century".

Titus has a very close affinity with 1 Timothy, sharing similar phrases and expressions and similar subject matter. This has led many scholars to believe that it was written by the same author who wrote 1 and 2 Timothy: their author is sometimes referred to as "the Pastor".

The gnostic writer Basilides rejected the epistle.

Traditional view: Pauline authenticity
Other scholars who do believe that Paul wrote Titus date its composition from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). This visit could not be the one referred to in the Acts of the Apostles 27:7, when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. Thus traditional exegesis supposes that after his release Paul sailed from Rome into Asia, passing Crete by the way, and that there he left Titus "to set in order the things that were wanting". Thence he would have gone to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote the First Epistle to Timothy, and thence, according to the subscription of this epistle, to "Nicopolis of Macedonia", from which place he wrote to Titus, about 66 or 67.

Recent scholarship has revived the theory that Paul used an amanuensis, or secretaries, in writing his letters (e.g. Romans 16:22), but possibly Luke for the pastorals. This was a common practice in ancient letter writing, even for the biblical writers.

Epimenides paradox
One of the secular peculiarities of the Epistle to Titus is the reference to the Epimenides paradox: "One of the Cretans, a prophet of their own, said, 'Cretans are always liars'."

title: Epistle to Titus