Lecture 56. Euodia & Syntyche. Phil 4:2-3

Transcription

1 Paul, Philippians, Chapter 4, Page 1 of 9 Lecture 56. Euodia & Syntyche. Phil 4:2-3 Structure of 4:1-9 1) General admonition to Stand Firm (v. 1) [Previous lecture 1 ] 2) Admonitions to Individuals (vv. 2-3) 3) Admonitions to Groups (vv. 4-7, 8-9) Translation of the Greek with Outline: Exhortation to Euodia & Syntyche 2 I exhort Euodia and I exhort Syntyche Main idea: two separate verbs to think the same content of exhortation in the Lord qualifies area of agreement 3 Yes, I ask also you, genuine yoke-fellow help these-women who were-fellow-athletes in the gospel with me along with Clement and the rest of my co-workers whose names are in the Book of Life 2, Euodia & Syntyche: Women in the Philippian Church It is a commonplace of scholarship that Greek women enjoyed increasing freedoms during the Hellenistic and Roman periods. As Carolyn Osiek notes, literary and inscriptional evidence indicates that from Hellenistic times women in Macedonia enjoyed more personal freedom and participation in social and economic life than women in most of the eastern Mediterranean lands. 18 During the Roman period some women owned provincial estates and were financially secure enough to be patrons in religious cults.... There is evidence that Greek women with Roman citizenship held high civic office and were priestesses in the imperial cult in Asia. 19 This is not to argue against the fact of Roman patriarchy, but simply to say that the circumstances for women in Macedonia provided real opportunities for women of means. In any case, it is a universal truth that wealth makes for privilege, whatever one s gender. 2 Lydia in Acts 16 is a paradigm of a Macedonian woman. She is independent, head of her own household, active in public and religious life, indeed, the leading figure in a religious cult, and open to new spiritual ideas and experiences. Euodia and Syntyche became leaders in the Christian community, much as other women must have had leadership roles in pagan cults.... Apparently the church after Paul did have to struggle with religious traditions that had powerful female deities. In any case, the leadership roles assumed by Christian women in Philippi would probably not have seemed unusual in that city s context. 3 Acts & Paul I find it curious that Lydia, so important in Acts, is not mentioned in this letter! Luke, by contrast, makes no mention of Euodia and Syntyche. Our information is fragmentary. It is important to keep this in mind! After Paul Polycarp (Philippians 4) gives instructions for wives; alludes to an "order of widows." The "virgins" also seemed to be an organized group at Philippi. Women have a prominent role in the apocryphal Acts of Paul (ca ). 4 1 I treated this as the final line in the "Imitating Paul" section in my outline of Philippians. 18 Carolyn Osiek, Philippians, in Elisabeth Schüssler Fiorenza, ed., Searching the Scriptures: A Feminist Commentary (New York: Crossroad, 1994) Witherington, Friendship and Finances, Thurston, Philippians and Philemon, Ibid., Ibid., 21.

2 Paul, Philippians, Chapter 4, Page 2 of 9 Much later, in the fourth century, a basilica in the forum of Philippi and another outside the city walls were dedicated to Paul. By the sixth century there were four basilicas in Philippi. Inscriptions from these churches mention women as deacons and canonesses. 5 John Chrysostom (4 th century) Apparently two prominent women in the Philippian community are having a disagreement, the subject of which is not specified.... Paul almost never mentions his opponents by name. That he does here reinforces the perception that these women are his friends. That they are mentioned by name is a mark of their importance. According to John Chrysostom, it appears that these women were heads of the church at Philippi (Nicene and Post Nicene Fathers [Grand Rapids: Eerdmans, 1979] 13:244) 6 Church leaders Euodia & Syntyche might very well be some of the "bishops and deacons" mentioned in 1:1. In Romans 16 Paul refers to Phoebe with the masculine from diakonos (not the later, feminine word diakonissa!) Is it then impossible that Euodia and Syntyche might be among the episkopoi mentioned in 1:1? Especially since if the group were "mixed gender" only the masculine form would be used. Remember what I said about "fragmentary information" earlier. This is important when we hear dogmatic assertions about who did / did not function as a Church leader in NT times! 3, Yokefellow, syzyge Singular, a particular individual. But who is it? NJB renders it as a proper name! "and I ask you, Syzygus, really to be a 'partner' and help them" (Phil 4:3 NJB). Problem with NJB translation: we have no attestation of Syzygus as a proper name at this time. Thurston: Perhaps Epaphroditus, who is delivering the letter? "Genuine," gnēsie The adverb gnēsiōs, "genuinely" refers to Timothy's behavior in 2:20 The deutero-pauline Pastorals refer to Timothy (1 Tim 1:2) and Titus (Tit 1:4) as "genuine." Adjective occurs only 2x in the Greek OT, Sirach 7:18, accepted by Catholics; 3 Macc 3:19, not accepted by Catholics Help, Syllambanō Literally: co-take, co-receive, i.e., take/receive-together-with. Related to our word "syllabus." OT refers to a woman "conceiving" a child OT Refers to a king "taking" a city Acts 26:21 refers to the "taking [into custody]" / arresting of Paul Luke 5:9 refers to "taking" / catching a miraculous amount of fish In Luke 5:7, request to companions in another boat: it means to "take-together-with" / to help someone [in dative case] The dative suggests this meaning, rather than: "arrest these women!" or "take these women in hand!" Fellow-athletes, Co-Workers Paul describes these women as "fellow-atheletes" and "co-workers. Paul honors Epaphroditus with the title "co-worker" in 2:25. He honors Timothy by the title "fellow-athlete" in 1:27, the only other time it occurs in the entire Greek bible! Concluding Remarks Paul was not a "lone wolf." He believed in "team ministry." From the information we have in Philippians, it seems that women could be a part of his team. 5 Ibid. 6 Thurston, Philippians, 142.

3 Paul, Philippians, Chapter 4, Page 3 of 9 Lecture 57. Prayer, Virtue List, & Exhortation. Phil 4:4-9 Translation of the Greek with Outline: Topos on Prayer 4 Rejoice [you-all] in the Lord! Command 1 I will say again: rejoice! Command 1, repeated 5 Your moderation, let [it] be know to all people Command 2 The Lord [is] near. Statement 1 6 Worry-about nothing Command 3, negatively stated But make-known your requests Command 3, positively stated in every [circumstance] 1 st modification of "make-known" x with prayer 2 nd modification of "make-known" and with supplication 3 rd modification of "make-known" with thanksgiving 4 th modification of "make-known" to God 5 th modification of "make-known" 7 and the peace of God Statement 2 begins which surpasses all understanding description of peace of God will-guard your hearts and your minds main point of Statement 2 in Christ Jesus. modifies "will-guard" Topos Remark by Thurston Toward the end of the body of Paul s letters one normally finds several kinds of material, which may include epistolary topoi [pl. of topos, PJM] (self-contained teachings on a single subject with only loose connection to the context) , Rejoice [you all] Paul has finished his address to the singular "yoke-fellow" The Greek from of "rejoice" makes it clear his audience is now plural hence my use of the "southern you-all." 5, tolerance, epieikes The neuter adjective is variously rendered: moderation (KJV), forbearance (RSV, SP), gentleness (NRSV, NET) kindness (NAB), good sense (NJB) modesty! (Douay, rendering the Vulgate's modestia) an "old English" usage, still seen in phrases like "the modesty of his claims or expectations" But "modesty" today, used "absolutely" almost always has a sexual connotation. My "tolerance" is a suggestion from BDAG, and fits with the context of Euodia & Syntyche. To live above with the saints we love / that is true glory! To live below with the saints we know -- that's another story! (John Powell?) The Lord [is] near Probably not a general "mystical" statement valid for all time. Rather, a reference to the pariousia. The verb is not expressed, and must be supplied. Conceivably one could have a subjunctive wish, "May the Lord be near." This would be a "gentle imperative," in line with the previous imperative commands. I understand it as suggesting a reason for the previous commands. Hence the "indent" in my outline. 7 Thurston, Philippians, 143.

4 Paul, Philippians, Chapter 4, Page 4 of 9 Translation of the Greek with Outline: Virtue List & Exhortation 8 For the rest, brothers-and-sisters introductory phrase whatever-things are true 1 st specific object of "think-about" whatever honorable 2 nd specific object of "think-about" whatever righteous 3 rd specific object of "think-about" whatever pure 4 th specific object of "think-about" whatever beloved 5 th specific object of "think-about" whatever of good-repute 6 th specific object of "think-about" if [there is] any virtue general object of "thing-about" 1 if anything praiseworthy general object of "think-about" 2 think-about these-things. 1 st command. main idea 9 what things you have modifies "these things," below both learned and received 1 st "pair" of verbs -- intellectual and heard and seen 2 nd "pair" of verbs sense perception in me recalls theme: Imitating Paul (3:17-4:1) keep-on-practicing these things 2 nd command. main idea. and the God of peace will be with you promise. main idea 8, For the rest, to loipon Same phrase as in 3:1. Here there would be no problem rendering it as "finally," as it is pretty close to the end. Is the use of this identical phrase in 3:1 evidence that two letters have been combined? (those who posit multiple letters) Was Paul intending to end earlier, and then "got distracted?" (those who posit just one letter) Is Paul using an identical phrase in two different senses intentionally? (those who posit just one letter) 4-Part Structure 1. Six specific qualities: whatever things are Two general qualities: if there is any Two commands 4. a promise 8, honorable, semnos Related to sebomai to honor; 8 the Greek word for "Augustus" is sebastēs, worthy-of-honor/worship pure, hagnos Thurston says the alpha is privative, i.e., meaning not-x but I have never seen an privative alpha preceded by an "h." BDAG says it is from hadomai, to-stand-in-awe-of. Originally a "cultic word." "pure" would thus have the sense of "for divine usage, not ordinary" beloved, prosphilos only here in the NT, 3x in the Greek OT. Pros + philos (friendly, beloved) Sirach (4:7; 20:13) uses it in the sense of a teacher / minister "beloved" by a congregation In Greek Esther (nothing corresponds to it in Hebrew) it describes Esther's face 9 Of Good-Repute, euphema (post-lecture note) literally, well-said. Our word "euphemism" comes from this Greek idea. NET: whatever is praiseworthy; NJB: whatever we... admire 8 BDAG 9 NJB Esther 5:1b = KJV / NRSV Apocrypha, Greek Esther 15:5 = NABRE, Esther D:5; BibleWorks BGT Esther 5:1[2]; BibleWorks-NAB Esther 44:5

5 Paul, Philippians, Chapter 4, Page 5 of 9 Concluding Remarks None of these virtues is specifically Christian. Paul is drawing on "the best" of Gentile culture. Lecture 58. Thanks (Sort of) for the Gift. Phil 4:10-20 Structure, 4 Sections 1. Paul's Attitude (10-13) 2. Actions of the Philippians (14-16) 3. Paul's Attitude (17-18) 4. God's Action (19-20) Translation of the Greek with Outline: Paul's Attitude 10 I rejoiced 1 st main idea. greatly 1 st description of "rejoiced" in the Lord 2 nd description of "rejoiced" because your thinking about me has blossomed 3 rd description of "rejoiced" about whom you-were-thinking 1 st qualification of "thinking about me" but you-were-lacking-opportunity [to show it] -- 2 nd qualification of "thinking about me" 11 not that I am speaking out of need 2 nd main idea stated negatively for I-myself have-learned to be self-sufficient supporting reason, Stoic analogy in whatever [circumstances] I-am. 1 st description of possible circumstances 12 I know both how to-be-humbled negative possibility and I also know how-to-abound positive possibility in each and every [circumstance] 2 nd description of possible circumstances I-have-been-initiated-into-the-secret supporting reason, mystery-religion analogy both to-be-filled and to-hunger positive & negative possibilities #1 both to-abound and to-be-in-need positive & negative possibilities #2 13 I-am-strong-[enough]-for all 2 nd main idea stated positively. in the one empowering me distinguishing Christian characteristic Autobiographical Information We have seen: Gal 1:11-24; Phil 3:4-11. General Remarks, Rehearsal of Relationship w. Philippian Church , Past Tense, Rejoiced, Epistolary Aorist Following Vincent, Thurston and Hawthorne 10 regards this as an "epistolary aorist." Wallace defines this as This is the use of the aorist indicative in the epistles in which the author self-consciously describes his letter from the time frame of the audience. The aorist indicative of πέμπω is naturally used in this sense. This category is not common, but it does have some exegetical significance 11 That is, even though it is present in English idiom, "I rejoice" Paul imagines that his rejoicing will be past by the time the Philippians read his letter. 10, Past Tense, Rejoiced, Genuine Past Tense Reuman, by contrast regards it as a "true past." Paul rejoiced, in the past, when he received the gift. 12 I take it as an "epistolary aorist," best rendered into English by a present, "I rejoice." My over-literal translation is just to let you know about some of the decisions translators have to make, and why. 10 Vincent, Philippians, ICC (1897), 141; Thurston, Philippians, SP, vol. 10, 152;. Hawthorne, Philippians WBC, vol. 43, Wallace, Greek Grammar beyond the Basics, 552, accessed through BibleWorks. 12 Reumann, Philippians, vol. 33B, AYB, (Yale University Press, 2008), 647.

6 Paul, Philippians, Chapter 4, Page 6 of , Stoic Wise Man In this section (10-13) Paul depicts himself as the Stoic wise man unaffected by external circumstances 13 12, I-have-learned-the-secret mueō is related to "myth." Literally "I-have-learned-the-myth" The language is that of being initiated into a "mystery religion." Paul is using pagan cultic language familiar to the Philippians -- for his Christian purposes. Translation of the Greek with Outline: Actions of the Philippians 14 nevertheless you did well 3 rd main idea becoming my co-sharers in tribulation elaboration of "did well" 15 And you-yourselves know, Philippians, that past example of their "doing well" in the beginning of the gospel temporal phrase 1 when I-went-out from Macedonia temporal phrase 2 not a single Church shared with me main thing Philippians "know" in the matter of giving and receiving qualifies "shared" except only you-yourselves exception 16 because explanation of exception begins even in Thessalonica detail 1 of exception both once and twice detail 2 of exception you sent to me for the [my] need-- explanation of exception ends. 2 Cor 8:1-5, Pauline Reference to the Same Events We want you to know, brethren, about the grace of God which has been shown in the churches of Macedonia, 2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of liberality on their part. 3 For they gave according to their means, as I can testify, and beyond their means, of their own free will, 4 begging us earnestly for the favor of taking part in the relief of the saints -- 5 and this, not as we expected, but first they gave themselves to the Lord and to us by the will of God. (RSV) 2 Cor 9:1-5, Pauline Reference to the Same Events Now it is superfluous for me to write to you about the offering for the saints, 2 for I know your readiness, of which I boast about you to the people of Macedonia, saying that Achaia has been ready since last year; and your zeal has stirred up most of them. 3 But I am sending the brethren so that our boasting about you may not prove vain in this case, so that you may be ready, as I said you would be; 4 lest if some Macedonians come with me and find that you are not ready, we be humiliated -- to say nothing of you -- for being so confident. 5 So I thought it necessary to urge the brethren to go on to you before me, and arrange in advance for this gift you have promised, so that it may be ready not as an exaction but as a willing gift. (RSV) Translation of the Greek with Outline: Paul's Attitude 17 not that I-am-seeking the gift 4 th main idea stated negatively but I am seeking the fruit 4 th main idea stated positively that accrues to your account description of "the fruit" 18 So I-am-paid in-full and abound: 5 th main idea I-have-been-filled elaboration of "paid in-full & abound" having received the-things from you modifies "I" in previous line through Epaphroditus modifies "received" a fragrance of aroma 1 st description of "the-things from you" an acceptable sacrifice 2 nd description of "the-things from you" pleasing to [the] God 3 rd description of "the-things from you" 13 Thurston, Philippians, 157.

7 Paul, Philippians, Chapter 4, Page 7 of 9 Cultural Notes from Thurston Genre: "hortatory letter of friendship. It is important to understand that the conventions of friendship were different in the Greco-Roman world than they are today. Friendship was taken much more seriously. In relationships of social reciprocity, friends expected to give and to receive from each other. Gratitude was expressed by means of return rather than by saying thank you which... could be construed as a request for something. 14 Patron-Client Relationships The reciprocal nature of the relationship means that the financial language in the passage is to be understood as metaphorical; the metaphors express their common filial relationship in Christ. As a friend and social equal of the Philippians, Paul had the right to expect assistance from them. Effusive verbal thanks would indicate a dependence on them not characteristic of the nature of their relationship. Such an expression of thanks would effectively put Paul in the client position relative to the patron Philippians. Paul & Other Churches (2 Cor 11:7-9) Some of the Corinthians were wishing to treat Paul as their "client," a relationship he fiercely resisted, to their chagrin. Did I commit a sin in abasing myself so that you might be exalted, because I preached God's gospel without cost to you? 8 I robbed other churches by accepting support from them in order to serve you. 9 And when I was with you and was in want, I did not burden any one, for my needs were supplied by the brethren who came from Macedonia. So I refrained and will refrain from burdening you in any way. (RSV) That Paul accepted gifts from the Philippians shows his genuine trust of them. Two Metaphors: Financial & Sacrificial The rendering of logos by "account" and the "paid in full" language point to a financial metaphor The "fragrance of aroma" (= fragrant aroma) is a sacrificial metaphor. First Christian Life as Sacrifice; Only Later Christian Liturgy Sacrificial metaphors were used originally of Christian life. Only later, in post-nt times, was such language applied to the Eucharist. Translation of the Greek with Outline: God's Action 19 And my God will-fill-up every need of yours God's response. according to his wealth modifies "will-fill-up" in glory modifies "his wealth" in Christ Jesus modifies "will-fill-up" 20 Now to our God and Father, glory Doxology unto the ages of the ages. temporal phrase Amen. Why Does Paul Wait So Long to Say Thanks? One argument that originally separate letters have been pasted together. Those who argue for a unified composition say Paul saved it for the end on purpose. It would be the "last thing" the Philippians heard, and so make the deepest possible impression. Thurston also points out that it sums up many of the main themes in the letter:... common life in Christ, imitation of Jesus (and other exemplary Christian figures), the need for reciprocity in work for the Gospel, and Paul s genuine love for the Philippians Thurston, Philippians, Thurston, Philippians, 158.

8 Paul, Philippians, Chapter 4, Page 8 of 9 Structure Greetings (21-22) Benediction (23) Lecture 59. Conclusion. Phil 4:21-23 Translation of the Greek with Outline 21 Greet every saint Command. in Christ Jesus modifies "greet?" OR "saint?" The brothers with me greet you Statement 1 22 All the saints greet you Statement 2 especially the ones from the household of Caesar modifies "saints" 23 The grace of the Lord Jesus Christ with the spirit of you-all Prayer - wish 3 Types of Pauline Greetings 16 First person: the greeter greets someone else Second person: the writer tells the addressees to greet someone for him Third person: the writer gives the greetings of others to his addressees 22 Caesar's Household This could mean the letter was from Rome, but many provincial government centers would have a "household of Caesar." Paul s specific reference to Caesar s household is noteworthy. In effect he is reminding the Philippians that some, at least, of his captors were also his brethren, fellow saints and members of the household of God. One wonders at what risk such persons became Christian.... Additionally, it may well have been Roman officials who were persecuting the Philippian Christians. If so, Paul is drawing the circle of inclusion very widely indeed by reminding the Philippians that they are bound to at least some Roman officials in the bonds of Christ. 17 Story of John McCain Vietnamese guard Story of my Uncle John German guard Benediction Adaptation of secular letter form. Most secular letters concluded with a "good luck wish." 18 Paul adapts this for his purposes, just as he has adapted the opening greeting for Christian purposes. 23, No verb Reumann points out there is no verb with this phrase in any of the 7 undisputed Pauline letters with your spirit "Your" is plural. "Spirit" is singular. Thurston draws an exegetical implication from this. Your spirit is communal, meaning the entire person (which Paul wants to be one-minded ) of the Philippian church Thurston, Philippians, Thurston, Philippians, Thurston, Philippians, Reumann, Phillipians, Thurston, Philippians, 161.

9 Paul, Philippians, Chapter 4, Page 9 of 9 Hawthorne disagrees The fact that πνεύματος, spirit, is singular and ὑμῶν, your, is plural does not necessarily lead to the conclusion that Paul is stressing the unity of the body of believers in which one spirit is to be found.... The distributive singular as in..., you [plural] have a hardened heart (Mark 8:17), meaning, each of you has a hardened heart is a common enough phenomenon in both classical and NT Greek (Smyth, Greek Grammar, ; BDF 140). Hence the singular here has no significant meaning beyond the fact that Paul s prayer is for Christ s grace to rest and abide upon the spirit of each one of his readers "Spirit" often = "whole person" 22 it can denote man as a whole, with a stronger emphasis on his psychical than on his physical nature, Cor 2:13 I had no relief in my spirit, 19 because I did not find my brother Titus there. So I said good-bye to them and set out for Macedonia (NET). Note 19 says: or "I had no peace of mind." 2 Cor 7:15... And in addition to our own encouragement, we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit 36 (NET). Note 36 says: or "all of you have put his mind at ease." 1 Cor 16:17-18a I was glad about the arrival of Stephanus, Fortunatus, and Achaicus because they have supplied the fellowship with you that I lacked. 18 For they refreshed my spirit and yours.... (NET) =... me and you. It [the phrase "with your spirit"] stands in the same position in these benedictions as and replaces the more usual μεθʼ ὑμῶν, with you. (4) Hence in all likelihood Paul means to say nothing more profound by the expression with your spirit than to say with you. It should thus be translated accordingly. 24 Grace as "frame" His opening greeting (1:2) included "grace." Here he closes the letter with this idea so crucial to his theology. 21 Hawthorne, Philippians, Ibid. 23 E. Schweizer, "Pneuma," TDNT Hawthorne, Philippians, 282. The final sentence is good advice for liturgists as well! Reumann (Philippians, 730) notes that the normal phrase is "with you all."