WEBVTT

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Prof: King Abgar over in
the East Syrian region writes to

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Jesus saying,
"I've heard this great

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stuff about you,
I'm a little sick,

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can you come heal me?

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The people in Jerusalem don't
like you, you'll find a nice

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peaceful home here."

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Jesus wrote back apparently:
Blessed are you for believing

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in me, although you have not
seen me.

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For it is written concerning me
that those who have seen me will

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not believe me,
and that those who have not

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seen me they will believe and be
saved.

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But concerning what you wrote
to me namely to come to you,

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it is necessary for me to
complete here all for which I

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was sent,
and after the completion to be

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received up to Him that sent me.

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But when I am received up,
I shall send one of my

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disciples to you to heal your
affliction and to impart life to

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you and your people.

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There you have it.

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Letter from King Abgar to
Jesus, a letter to Jesus back to

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King Abgar;
do you believe it?

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Kind of go like this or like
this.

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Come on take a stand.

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Go out on a limb.

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Decide you're just going to do
something wild and crazy and

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have an opinion.

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Do you believe that those
letters are authentic?

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No.

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Does anybody believe they're
authentic?

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If so I've got some land I want
to sell you.

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Nobody believes that the
letters from King Abgar to Jesus

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are authentic letters,
and nobody believes that the

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letter from Jesus to Abgar is
authentic.

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We believe they are
pseudepigrapha;

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remember this from before?

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What's the meaning of anonymity?

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Name me a document in the New
Testament that is anonymous.

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Student:  The Gospels.

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Prof: The Gospels,
exactly.

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The names in the Gospels were
added by later scribes.

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They weren't part of the
original document,

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so they're not pseudonymous,
because the Gospel of Matthew

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actually doesn't claim itself to
be by Matthew.

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It just is out there,
so they're anonymous.

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The letter to the Hebrews is
anonymous;

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it doesn't even claim to be by
Paul or by anybody else that we

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know of.

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It's just a letter that's there
in the text.

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The text is just there by
itself.

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Name me a document we've talked
about that is pseudonymous,

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anybody?

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What?

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Student:  I,
II, III John.

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Prof: I,
II, III John,

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actually they don't claim to be
by John.

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That's again anonymous letters.

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We will get to them today.

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Pseudonimity means it claims to
be by someone who it's not by,

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who we just don't believe it's
by.

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The letters of Abgar--the
letter of Abgar to Jesus and of

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Jesus to Abgar,
scholars call that

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pseudonymous.

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They're written in their names
but we don't believe they

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actually wrote them.

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Now why do you say you don't
believe those letters are

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authentic?

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I mean obviously the tone of my
voice, I was messing with them,

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so that could have tipped you
off.

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And you may think,
well I've just never heard that

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there was an actual letter of
Jesus of Nazareth that survives,

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so you would think that you
would have heard about that in

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The New York Times
if there actually was one that

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was authentic.

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What else about the letters
that you heard might tip you off

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that they're pseudonymous?

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Yes sir.

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Student:  If the letter
was written in Greek then that

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would be a good indication.

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Prof: Exactly,
the letters are written in

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Greek.

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If the letters are written in
Greek--

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well we don't really have any
evidence that Jesus spoke Greek,

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and if he did speak Greek he
probably didn't write Greek at

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the literary level that those
letters were obviously written.

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I mean I don't know if you
noticed but there's a certain

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style to them,
even in the English

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translation, that sounds like
these are written by educated

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people.

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They know how to write good
letter forms.

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Jesus--we don't know anything
about King Abgar much but we can

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certainly say that most of us
don't believe Jesus had the kind

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of education that he could have
written a Greek letter like

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that,
so that's one indication.

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Anything else?

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Yes sir.

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Student:  Sounds like
the Gospel of John.

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Prof: It sounds like the
Gospel of John exactly.

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Remember the line that said,
some people have seen me and

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not believed in me,
it's just almost like a

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quotation from the Gospel of
John.

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You kind of think,
this sounds like something that

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some Christian scribe would
write long after the life of

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Jesus.

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And why not?

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I mean, if you're a Christian
scribe living in the third

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century,
some scholars date these

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letters to around 250,
the year 250 or so,

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that's a guess but--
if you're a scribe living in

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around the year 250,
and to you Jesus is the Son of

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God,
he's divine,

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he's this miracle--he's
powerful,

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he's a miracle,
he's the emperor of the cosmos,

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the world.

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And so you kind of think in
your popular mindset,

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well, why wouldn't kings who
lived during the time of Jesus

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have heard about him and know
about him?

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He did all these miraculous
deeds;

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wouldn't he have been world
famous?

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In fact a lot of modern people
have the same idea.

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They're very surprised when
they realize that Jesus

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actually--nobody knew anything
about him in his lifetime.

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They say, but he did all these
miracles and the Gospel--

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these crowds that followed him
and these kinds of things,

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wouldn't that really have made
the headlines of the time?

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You say, well there actually
were a lot of miracle workers

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running around the ancient
world.

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There were a lot of prophets;
there were a lot of people

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claiming to raise the dead.

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It wasn't that unusual a thing.

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So, no, Jesus wasn't famous
during his own lifetime.

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But you can imagine how a
scribe, a Christian scribe,

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in the middle of the third
century would naturally think

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that this person he worships as
Lord must have been famous,

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and, therefore,
it's entirely believable that

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there could have been
correspondences between Jesus

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and kings around the world,
and so these letters get made

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up as part of just basic
Christian piety.

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If the letters didn't exist,
they ought to exist,

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so we'll write them.

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We have other examples of
pseudonimity.

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We have, for example,
letters between Paul and the

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philosopher Seneca,
which nobody believes they're

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authentic,
nobody believes that the

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philosopher Seneca,
who is the aide if you recall,

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to the Emperor Nero.

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He was an advisor to Nero until
he fell out of favor,

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and Nero kicked him out and all
that sort of thing.

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But Seneca was one of the most
famous first century Stoic

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philosophers.

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Somebody wrote letters years
later which Seneca writes to

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Paul and says,
you are such a great

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philosopher Paul.

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I wonder if we could get
together and have a little

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coffee klatch?

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Paul writes back and says,
I'm really busy right now but

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we've got some--so they write
letters back and forth.

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We have all kinds of things.

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These are not just Christian
letters.

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There are a whole bunch of
letters written under the names

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of very famous Cynic
philosophers.

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Now the word "cynic"
in this context doesn't mean

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just the adjective for someone
who is cynical.

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It comes from the Greek word
for "dog,"

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kunos,
and certain--there's a certain

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philosophical movement in the
ancient world in which certain

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men,
and in a few cases,

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women, tried to teach that you
should live completely according

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to nature.

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For example,
if it's natural to eat and have

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sex then you should--there's
nothing shameful about eating or

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having sex, even in public.

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If it's natural for people to
follow their desires,

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then you should just follow
your desires.

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And so these Cynics got called
"doggie philosophers"

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by other people,
because they did the kinds of

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stuff that humans don't do in
public but dogs do in public.

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Or they also got the nickname
for several other reasons.

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Somebody in late antiquity
decided that they wanted a

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series of letters that talk
about the philosophy of Cynicism

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and so they have letters back
and forth under the names of

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famous philosophers of the Cynic
movement which talk about the

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morality of the Cynic movement
or debate different issues about

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the Cynic movement.

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There are all kinds--letters of
Plato,

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we have a big difficulty trying
to figure out,

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are all the letters that exist
in ancient Greek manuscripts

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that claim to be letters of the
philosopher Plato,

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are they really by Plato?

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Almost no scholar believes they
all are by Plato.

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Many scholars believe that at
least some of the letters that

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have been passed down over
tradition being by Plato may

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really be by Plato,
but certainly not all of them.

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The phenomenon of
pseudepigraphy,

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that is,
writings under a false name,

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was very,
very popular in the ancient

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world, and we have all kinds of
evidences for it.

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Now you have to imagine how
would this work?

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How would, for example,
these letters be produced?

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Well I've said Christians might
do it because it's a work of

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piety.

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They think that these letters
ought to exist.

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But then you have to say,
well how would they have been

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published?

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Remember we don't have printing
presses,

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so you can't just send
something off anonymously or

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pseudonymously to a publisher,
and just try to get it

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published with a printing press.

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Everything's done one copy,
by one copy by hand.

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Everything in the ancient world
has to be copied by hand,

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one letter at a time.

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In fact, they did copy one
letter at a time.

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You can tell by reading
manuscripts: they're almost all

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capital letters;
they're kind of block capital

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letters, and they don't have
spaces between words.

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Most of the time,
they don't have spaces often

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between sentences,
and you can tell these scribes

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are copying one letter at a
time, often.

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And that's why we get so many
mistakes in our New Testament

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manuscripts.

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We have thousands of New
Testament manuscripts,

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and there's not two of them
that are alike exactly.

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We have more mistakes in
New--in the Greek copies of the

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New Testament than we even have
manuscripts of the Greek copies

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of the New Testament,
and that's in the thousands.

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Nobody knows how many mistakes
we have in the Greek New

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Testament and different
manuscripts.

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There are so many,
nobody's ever been able to

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count them, and it would be
almost impossible to count them.

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The reason we have this is
because it all had to be done

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one letter by one letter,
one scribe with one scribe,

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and that's why you have them.

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You have to imagine,
then, if you want to publish a

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letter from King Abgar to Jesus
and then a letter from Jesus

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back to King Abgar,
well how do you do it?

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Well, you know you're a scribe
so you write up these letters

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and then maybe you write up a
few copies and send them around

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to people,
or show them to people,

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or you might claim that you
found this in a library of a

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monastery where you work,
or you might just send it to a

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book seller and get the book
seller to notice it,

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or you might put it in a page
of another manuscript.

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Say you're compiling a
manuscript,

10:23.370 --> 10:25.730
a book that has the different
Gospels,

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and you decide,
I'm going to put this on the

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back fly leaf of this book that
I'm copying.

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Pseudepigraphic letters were
distributed and recopied and

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passed around the world.

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It's not a Christian phenomenon;
it's not just a Jewish

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phenomenon.

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Everybody was doing it.

10:41.519 --> 10:44.949
Today we get to the first two
letters we're going to talk

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about of the Pauline Corpus.

10:46.788 --> 10:49.878
The last time we talked about
the seven undisputed letters of

10:49.879 --> 10:50.239
Paul.

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Now we're going to get to the
time where we talk about the

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disputed letters of Paul.

10:54.710 --> 10:57.810
Remember I've talked about how
Paul's letters can be divided up

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into three camps,
the undisputed seven letters

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which are listed--
I've already listed them for

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you and I'm not going to do it
now,

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they're also in your textbook,
and then there's the letters

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that almost all scholars,
critical scholars,

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believe are pseudepigraphic,
which are I and II Timothy and

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Titus.

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Then there are the disputed
letters that some scholars will

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accept as being by Paul and
other scholars doubt are by

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Paul.

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The two that are the most
debated probably now are

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Colossians and Ephesians.

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Some people,
like me, say that they're not

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written by Paul,
but they're pseudepigrapha.

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And some people say they are
written by Paul.

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Yes sir.

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Student:  What is the
church's opinion on the letters?

11:36.480 --> 11:39.110
Prof: The church's--
Student:  The Catholic

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Church.

11:39.308 --> 11:41.828
Prof: The Roman Catholic
Church?

11:41.830 --> 11:44.350
The Roman Catholic Church
traditionally would have said

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there's no such thing as
pseudepigraphy in the Bible,

11:46.970 --> 11:49.190
but that's changed in the
twentieth century,

11:49.190 --> 11:52.950
especially with Vatican II,
which happened in the 1960s.

11:52.950 --> 11:56.640
The Roman Catholic Council of
Vatican II said that historical

11:56.644 --> 11:59.974
criticism as it's practiced in
the twentieth century is

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perfectly legitimate to practice
on the New Testament documents.

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So you will even find good
faithful Roman Catholic scholars

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who will also either accept or
reject the Pauline authorship of

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this.

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The Roman Catholic Church has
no official doctrinal position

12:15.741 --> 12:19.321
on the authorship of the
different pieces of the Bible.

12:19.320 --> 12:22.220
They may have at one time just
assumed that everything that

12:22.220 --> 12:24.670
says it's written by Paul was
written by Paul,

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but especially since Vatican II
Roman Catholic scholars are

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completely free to make their
own decision about this based

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purely on the kinds of
historical and linguistic

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criteria that Protestant
scholars use also.

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Any other questions before I
move on?

12:42.779 --> 12:47.409
Why do I say that Colossians
and Ephesians were not written

12:47.408 --> 12:50.758
by Paul but by a disciple of
Paul later?

12:50.759 --> 12:54.089
The main reason I want to give
is writing style.

12:54.090 --> 12:59.060
Just like if you turn in a
paper to your teaching fellow,

12:59.058 --> 13:01.678
and say the first paper that
you turned in early in the

13:01.679 --> 13:04.349
semester was written in a
certain kind of style and then

13:04.349 --> 13:07.649
you turn in the second paper and
it's in a very different style.

13:07.649 --> 13:09.929
Say it has very elaborate
sentences whereas your first

13:09.928 --> 13:11.608
paper had sort of
straightforward simple

13:11.606 --> 13:12.206
sentences.

13:12.210 --> 13:15.790
It uses lots of dependent
clauses whereas your first paper

13:15.789 --> 13:18.239
didn't use so many dependent
clauses.

13:18.240 --> 13:21.390
Your first paper used rather
simple language,

13:21.389 --> 13:23.889
your second paper uses all this
kind of language,

13:23.889 --> 13:27.939
and you either have all of a
sudden gotten a different kind

13:27.943 --> 13:31.863
of education or you went
thesaurus crazy or something.

13:31.860 --> 13:35.220
So your teaching fellow might
say, I'm getting suspicious that

13:35.216 --> 13:38.736
this letter doesn't look like
it's written by the same person.

13:38.740 --> 13:40.610
We can tell things by writing
style.

13:40.610 --> 13:44.610
Now you've read seven letters
that almost all scholars believe

13:44.607 --> 13:46.047
Paul actually wrote.

13:46.048 --> 13:50.708
Here is the way Colossians
starts out, this is Colossians

13:50.712 --> 13:51.382
1:3-8.

13:51.379 --> 13:55.999
In fact, get your Bibles out,
follow along with me because

13:56.000 --> 13:59.730
what is our motto for the
semester's course?

13:59.730 --> 14:02.950
De omnibus dubitandum,
doubt everything.

14:02.950 --> 14:06.750
Why do you bring your Bibles to
class?

14:06.750 --> 14:09.680
Because I'll lie to you,
exactly.

14:09.678 --> 14:15.348
I'm going to read my own
translation of Colossians 1:3-8,

14:15.346 --> 14:18.986
notice this is a good five
verses.

14:18.990 --> 14:22.690
I read my translation because
you will notice in your

14:22.692 --> 14:26.322
translation that the editors
have broken up this one

14:26.323 --> 14:27.253
sentence.

14:27.250 --> 14:29.340
This is all one sentence in
Greek.

14:29.340 --> 14:32.090
The editors have broken it up
into several different sentences

14:32.091 --> 14:34.621
because it just doesn't read
like an English sentence.

14:34.620 --> 14:38.150
Here's what it is in Greek:
We give thanks to God the

14:38.148 --> 14:41.938
Father of our Lord Jesus Christ
always for you when we pray,

14:41.940 --> 14:45.500
hearing of your faithfulness in
Christ Jesus and the love which

14:45.499 --> 14:48.139
you have toward all the holy
ones [that is,

14:48.139 --> 14:50.519
the saints]
because of the hope laid in

14:50.517 --> 14:54.007
store for you in the heavens,
which hope you heard about

14:54.010 --> 14:57.740
before in the word of the truth
of the Gospel that came to you,

14:57.740 --> 15:01.960
just as also in all the cosmos
it is bearing fruit and growing,

15:01.960 --> 15:05.380
just as also among you from
which day you heard and

15:05.375 --> 15:08.035
recognize the grace of God in
truth,

15:08.038 --> 15:11.768
just as you learned from
Epaphras, our beloved co-slave,

15:11.769 --> 15:14.809
who is your trustworthy servant
of Christ and who also made

15:14.807 --> 15:16.797
clear to us your love in the
spirit.

15:16.799 --> 15:19.199
One sentence.

15:19.200 --> 15:22.910
Notice how yours was chopped up
into several other clauses and

15:22.912 --> 15:24.132
smaller sentences.

15:24.129 --> 15:28.189
I kept using relative pronouns
like "who did this,"

15:28.188 --> 15:31.368
"which this,"
and using ing-words,

15:31.370 --> 15:33.620
participles,
because that's what you use in

15:33.615 --> 15:36.875
the Greek to string along clause
after clause after clause.

15:36.879 --> 15:40.409
Now if you turn in a sentence
like this, expect to get a C on

15:40.408 --> 15:43.878
your paper because this is not
good American English writing

15:43.879 --> 15:44.879
style, right?

15:44.879 --> 15:47.389
You recognize that now,
don't you, right?

15:47.389 --> 15:49.249
Nod your head;
yes we recognize that's not

15:49.253 --> 15:51.323
good English writing style in
contemporary America.

15:51.320 --> 15:54.510
But it actually was pretty good
writing style in the nineteenth

15:54.514 --> 15:55.034
century.

15:55.029 --> 15:57.649
Sometimes in the--you read
older English and they--

15:57.649 --> 16:00.189
educated writers will often
write with these complex

16:00.193 --> 16:03.003
sentences with dependent clause,
and dependent clause,

16:02.999 --> 16:05.169
and dependent clause all
nestled together.

16:05.168 --> 16:08.838
That's called periodic style,
a period is this looping Greek

16:08.837 --> 16:12.507
or Latin sentence that loops
around on itself and then comes

16:12.505 --> 16:14.305
into this nice big whole.

16:14.308 --> 16:17.458
Now that was a good writing
style in Latin,

16:17.460 --> 16:19.950
it was a good writing style in
ancient classical Greek,

16:19.950 --> 16:23.050
and so this writer is actually
writing in a fine style;

16:23.049 --> 16:23.989
there's nothing bad.

16:23.990 --> 16:26.520
Just because our styles have
changed, and it's no longer

16:26.523 --> 16:28.693
considered good writing style in
modern English,

16:28.688 --> 16:30.668
but it was good writing style
in Greek.

16:30.668 --> 16:33.258
And you can recognize it when
you read it in the original

16:33.259 --> 16:35.939
Greek in a way that you can't
recognize it so much when you

16:35.940 --> 16:37.790
read it in your English
translation.

16:37.788 --> 16:44.178
Now here's the first
sentence--not the first sentence

16:44.182 --> 16:49.472
but Ephesians 1:3-14,
again one sentence.

16:49.470 --> 16:52.070
Now if you thought that
Colossians sentence was long,

16:52.070 --> 16:53.120
listen to this one.

16:53.120 --> 16:57.060
Blessed be the God and Father
of our Lord Jesus Christ,

16:57.058 --> 16:59.878
who blessed us with every
spiritual blessing in the

16:59.884 --> 17:02.804
heavenlies in Christ,
just as he chose us in him

17:02.798 --> 17:05.078
before the foundation of the
cosmos,

17:05.078 --> 17:08.108
that we might be holy and
blameless in his presence and

17:08.109 --> 17:10.389
love,
having foreordained for us the

17:10.391 --> 17:13.461
sonship [or the adoption],
through Jesus Christ for

17:13.463 --> 17:16.483
himself, according to the
pleasure of his will for the

17:16.476 --> 17:18.576
praise of the glory of his
grace,

17:18.578 --> 17:20.628
which he granted us and the one
he loves,

17:20.630 --> 17:23.180
in whom we have the washing
through his blood,

17:23.180 --> 17:24.990
the forgiveness of
transgressions,

17:24.988 --> 17:27.178
according to the riches of his
grace,

17:27.180 --> 17:30.400
which he lavished on us in all
wisdom and prudence,

17:30.400 --> 17:33.280
making known to us the mystery
of his will according to his

17:33.282 --> 17:35.462
pleasure,
which he set forth previously

17:35.462 --> 17:38.742
in him until the building up of
the fullness of the times,

17:38.740 --> 17:41.290
recapitulating everything in
Christ,

17:41.288 --> 17:43.398
things in the heavens and on
the earth in him,

17:43.400 --> 17:45.940
in whom also we have become
heirs foreordained,

17:45.940 --> 17:49.190
according to the plan of the
one who accomplishes everything,

17:49.190 --> 17:52.180
according to the plan of his
will, so that we might exist for

17:52.175 --> 17:55.275
the praise of his glory,
we who were the first to hope

17:55.279 --> 17:58.219
in Christ in whom also you,
hearing the word of truth,

17:58.215 --> 17:59.885
the announcement of your
salvation,

17:59.890 --> 18:02.630
and in whom also you believed,
who were sealed with the

18:02.631 --> 18:05.781
promise of the Holy Spirit which
is the seal of our inheritance

18:05.778 --> 18:08.518
for the washing of the
possession for the praise of his

18:08.519 --> 18:09.129
glory.

18:09.130 --> 18:13.380
Thank you very much.

18:13.380 --> 18:16.760
It sounds like--who's the
comedian?

18:16.759 --> 18:18.009
George Carlin doesn't it?

18:18.009 --> 18:21.229
It sounds like something George
Carlin would come up with,

18:21.233 --> 18:23.893
this stringing together all
this stuff together,

18:23.893 --> 18:25.763
that's actually one sentence.

18:25.759 --> 18:30.039
In Greek it's 201 words by my
last count,

18:30.038 --> 18:32.728
or incidentally,
when I translated this into

18:32.728 --> 18:36.418
English it actually comes out to
be 250 words in the English

18:36.416 --> 18:38.926
translation,
so that's a long sentence.

18:38.930 --> 18:43.230
Now I do all that just to say
this is a good lesson,

18:43.230 --> 18:46.800
you should learn Greek,
you should learn Greek because

18:46.803 --> 18:50.853
it's actually fun to read some
of these texts in the original

18:50.848 --> 18:54.688
language because the English
translations change it enough

18:54.692 --> 18:57.392
that you don't get the feel of
it.

18:57.390 --> 18:58.940
You can get the feel of it even
in English.

18:58.940 --> 19:02.660
If you sit there and read all
those verses in the first

19:02.663 --> 19:05.363
chapter of Ephesians,
just in your own English

19:05.355 --> 19:07.685
translation,
you'll get some of that rhythm

19:07.685 --> 19:11.195
because they try to maintain a
little bit of that long kind of

19:11.195 --> 19:11.825
feeling.

19:11.828 --> 19:15.458
But it's only in Greek that you
figure out that this is one

19:15.461 --> 19:16.151
sentence.

19:16.150 --> 19:21.860
Now Paul is capable of writing
a complex sentence like that,

19:21.859 --> 19:23.989
but he just doesn't.

19:23.990 --> 19:26.640
You can search all the way
through the seven authentic

19:26.640 --> 19:28.490
letters of Paul and you just
tell--

19:28.490 --> 19:31.780
especially the Ephesians
passage, it just doesn't sound

19:31.778 --> 19:32.508
like Paul.

19:32.509 --> 19:34.809
Paul writes fairly
straightforward sentences.

19:34.808 --> 19:36.958
Sometimes they have grammatical
problems,

19:36.960 --> 19:38.640
sometimes he kind of starts and
stops,

19:38.640 --> 19:40.540
sometimes it's hard to figure
out exactly,

19:40.538 --> 19:43.708
syntactically,
how a sentence works together,

19:43.710 --> 19:47.150
but Paul's capable of writing
perfectly fine Greek sentences.

19:47.150 --> 19:50.810
But Paul writes his letters
almost more the way you would

19:50.813 --> 19:53.303
expect somebody to talk,
not like this,

19:53.298 --> 19:56.438
which is very elaborate in its
construction.

19:56.440 --> 19:59.770
This author is obviously
working to make an elaborate

19:59.767 --> 20:03.857
introductory sentence that's the
first thing that's heard in this

20:03.862 --> 20:07.512
congregation who's hearing this
letter read out loud.

20:07.509 --> 20:10.599
One of the first things that I
would say is that I just don't

20:10.596 --> 20:13.676
think these letters are by Paul
because they don't sound like

20:13.684 --> 20:15.394
Paul,
they don't sound like his style.

20:15.390 --> 20:17.690
They're very,
very different as far just the

20:17.694 --> 20:19.684
style of the writing and the
Greek.

20:19.680 --> 20:21.730
Other people could say,
well there's also the

20:21.726 --> 20:24.186
vocabulary, the vocabulary is
quite a bit different in

20:24.191 --> 20:25.541
Colossians and Ephesians.

20:25.538 --> 20:29.728
If you noticed the Colossians
sentence was long but it was not

20:29.726 --> 20:32.876
nearly as elaborate as that
Ephesians sentence,

20:32.883 --> 20:33.573
right?

20:33.568 --> 20:36.098
If you notice they sounded
similar in places.

20:36.098 --> 20:38.168
They both talk about the
heavenlies.

20:38.170 --> 20:42.680
It's the plural for heaven,
so the heavens or the heavenly

20:42.682 --> 20:44.902
places is this Greek word.

20:44.900 --> 20:46.290
They both used that kind of
language.

20:46.288 --> 20:48.278
As we'll go through,
they both--Colossians and

20:48.282 --> 20:50.232
Ephesians--
look a lot alike,

20:50.228 --> 20:53.768
both in their theology and in
their style,

20:53.769 --> 20:56.269
and in even the structure of
the two letters.

20:56.269 --> 20:59.039
Were they written by the same
person?

20:59.038 --> 21:02.268
Some people think so,
some people say they think it's

21:02.266 --> 21:06.106
more likely that Paul may have
written Colossians because it at

21:06.113 --> 21:09.963
least is not so different from
some of his other letters,

21:09.960 --> 21:12.770
and then they'll say,
but a pseudonymous writer wrote

21:12.770 --> 21:13.420
Ephesians.

21:13.420 --> 21:17.300
What I think is that Colossians
was written by one disciple of

21:17.295 --> 21:17.735
Paul.

21:17.740 --> 21:20.670
He knew Pauline theology;
I think that he knew Paul's

21:20.672 --> 21:21.402
theology pretty well.

21:21.400 --> 21:24.710
It's just that it's not--what
he ends up teaching in

21:24.711 --> 21:28.871
Colossians is not exactly Paul's
theology, as I'll show today.

21:28.868 --> 21:31.868
I think, though,
that Ephesians came along and

21:31.867 --> 21:35.797
was written by somebody else
using Colossians as a model.

21:35.798 --> 21:38.328
And that's why I think--if you
get Ephesians you have this

21:38.325 --> 21:40.385
long,
long, long sentence that is

21:40.394 --> 21:44.084
longer than the similar sentence
in Colossians but seems to

21:44.078 --> 21:45.538
borrow some from it.

21:45.538 --> 21:47.838
I think a different disciple
came around,

21:47.838 --> 21:50.158
knew about the letter to the
Colossians,

21:50.160 --> 21:53.340
used Colossians as a model,
and then wrote the letter to

21:53.340 --> 21:56.060
the Ephesians as another
pseudonymous letter.

21:56.058 --> 21:58.088
The way I'm going to teach
this--and this is something that

21:58.092 --> 21:59.602
some scholars won't agree with
me about,

21:59.598 --> 22:02.558
obviously--but I'm going to
take the seven undisputed

22:02.564 --> 22:04.564
letters of Paul as being by
Paul.

22:04.558 --> 22:08.128
Colossians I'm going to teach
is written by one disciple of

22:08.128 --> 22:11.578
Paul using his ideas but
elaborating them differently and

22:11.576 --> 22:14.096
using a very different writing
style.

22:14.098 --> 22:17.688
And Ephesians is written by
another disciple of Paul using

22:17.685 --> 22:20.325
Colossians and Paul's letters as
models.

22:20.329 --> 22:22.869
What is the issue?

22:22.868 --> 22:24.878
Let's start with Colossians
now, what is the issue in

22:24.884 --> 22:25.394
Colossians?

22:25.390 --> 22:28.160
First I'll stop,
are there any questions or

22:28.163 --> 22:30.873
outbursts about what we've done
so far?

22:30.869 --> 22:32.499
Yes sir.

22:32.500 --> 22:36.680
Student:  What says the
seven confirmed ones are his and

22:36.681 --> 22:38.571
the other two are not his?

22:38.568 --> 22:39.748
Why is one style his and one
style--

22:39.750 --> 22:42.830
Prof: Okay the question
is what says that the seven that

22:42.827 --> 22:45.557
I've called the undisputed
letters are actually Paul and

22:45.558 --> 22:46.948
the others are not Paul?

22:46.950 --> 22:50.190
In other words you--basically
what it is is that you've got to

22:50.188 --> 22:53.268
have something that you're
willing to say is Paul if you're

22:53.268 --> 22:55.868
ever going to say something else
is not Paul.

22:55.868 --> 22:58.698
The undisputed letters,
we just say that's the

22:58.698 --> 23:01.148
historical Paul,
if there's anything.

23:01.150 --> 23:04.470
Now of course there's a joke in
scholarship that basically says,

23:04.470 --> 23:08.110
well the seven letters that are
the undisputed letters of Paul--

23:08.108 --> 23:11.128
called that by some scholars,
they weren't really written by

23:11.130 --> 23:12.500
Paul,
they were written by another

23:12.500 --> 23:13.050
guy named Paul.

23:13.048 --> 23:19.268
At some point you just have to
say,

23:19.269 --> 23:22.119
well we're going to posit that
there was a historical Paul,

23:22.118 --> 23:24.988
and if anything in the Bible
was written by that guy that

23:24.993 --> 23:27.513
we're going to assume was the
historical Paul,

23:27.509 --> 23:28.579
it's those seven letters.

23:28.578 --> 23:31.468
They have enough of the style
the same, they cohere well

23:31.471 --> 23:33.051
together, all seven of them.

23:33.048 --> 23:36.388
Now there are scholars who will
doubt some of those seven also,

23:36.390 --> 23:38.330
one of the seven,
but it's sort of like somebody

23:38.332 --> 23:40.242
else said,
well I don't believe Romans and

23:40.237 --> 23:42.287
Galatians were by Paul,
than I kind of say,

23:42.290 --> 23:45.140
well then they're written by
another Apostle who was named

23:45.144 --> 23:47.804
Paul and had the exact same
ideas and the same writing

23:47.798 --> 23:48.348
style.

23:48.348 --> 23:50.738
I mean I--at some point you
just have to throw up your

23:50.737 --> 23:52.447
hands, but yes it's a good
question.

23:52.450 --> 23:54.170
Basically scholars just start
off saying,

23:54.170 --> 23:56.920
if there is a historical Paul
then what are the letters that

23:56.917 --> 23:59.337
look enough alike to form one
body of literature,

23:59.338 --> 24:00.958
and those are those seven
letters.

24:00.960 --> 24:02.620
Any other questions?

24:02.618 --> 24:06.158
Let's look at Colossians now
and go through it and talk about

24:06.160 --> 24:09.760
what's at issue in Colossians
and what is this letter actually

24:09.759 --> 24:10.349
about?

24:10.348 --> 24:15.168
Now I asked you to read
Colossians before Ephesians,

24:15.170 --> 24:19.530
although it comes after in the
Canon because I think Colossians

24:19.528 --> 24:22.128
predates Ephesians and instead
of--

24:22.130 --> 24:23.270
basically you've got a choice.

24:23.269 --> 24:25.889
These are similar enough in
their style and content that you

24:25.893 --> 24:28.563
sort of have to say either the
same person wrote both of them

24:28.561 --> 24:30.431
and that's why they're so much
alike,

24:30.430 --> 24:31.960
or if you said,
like I did, that different

24:31.963 --> 24:34.103
people wrote them,
one of them used the other as a

24:34.104 --> 24:34.414
model.

24:34.410 --> 24:37.510
I argue that Colossians was
first and used as a model by

24:37.508 --> 24:40.718
Ephesians because I think
Colossians is more elaborated in

24:40.719 --> 24:42.239
the Ephesians document.

24:42.240 --> 24:44.560
Of course Colossians doesn't
come before Ephesians even

24:44.556 --> 24:46.526
though I'm saying it was written
before it,

24:46.529 --> 24:50.219
and why does Colossians come
after Ephesians in the Canon?

24:50.220 --> 24:53.380
You should be able to guess
this now if we haven't already

24:53.381 --> 24:54.381
talked about it.

24:54.380 --> 24:56.040
I think we talked about it
earlier in the semester.

24:56.038 --> 25:00.738
Why does Colossians come after
Ephesians in the Canon?

25:00.740 --> 25:05.880
Why does 1 Corinthians come
after Romans in the Canon?

25:05.880 --> 25:08.410
Anybody want to make a guess?

25:08.410 --> 25:11.970
How are the letters of Paul
arranged in the Canon by order?

25:11.970 --> 25:15.020
Sorry, somebody said it.

25:15.019 --> 25:15.599
Student:  Length.

25:15.598 --> 25:17.818
Prof: Length,
exactly that's right.

25:17.818 --> 25:21.058
The longer letters are first,
and they get shorter as you go,

25:21.058 --> 25:24.418
so Colossians is shorter than
Ephesians and therefore it comes

25:24.416 --> 25:27.766
after Ephesians in the Canon but
that's just the way the Canon

25:27.773 --> 25:28.933
got to be formed.

25:28.930 --> 25:31.840
Let's look and see what's going
on here and for this what is the

25:31.839 --> 25:32.209
issue?

25:32.210 --> 25:36.290
Let's look at Colossians 2:16:
Therefore do not let anyone

25:36.291 --> 25:40.421
condemn you in matters of food
and drink, or of observing

25:40.423 --> 25:43.083
festivals, new moons or
Sabbaths.

25:43.078 --> 25:46.288
These are only a shadow of what
is to come but the substance

25:46.290 --> 25:47.380
belongs to Christ.

25:47.380 --> 25:50.300
Do not let anyone disqualify
you, insisting on self abasement

25:50.295 --> 25:52.545
and worship of angels,
dwelling on visions,

25:52.554 --> 25:55.534
puffed up without cause by a
human way of thinking and not

25:55.529 --> 25:58.349
holding fast to the head from
whom the whole body,

25:58.348 --> 26:00.948
nourished and held together by
its ligaments and sinews,

26:00.950 --> 26:03.240
grows with a growth that is
from God.

26:03.240 --> 26:06.040
If with Christ you died to the
elemental spirits of the

26:06.042 --> 26:09.372
universe [remember those are the
stoicheia we talked about

26:09.365 --> 26:12.025
in Galatians,
the elemental spirits of the

26:12.028 --> 26:12.768
universe],

26:12.769 --> 26:25.729


26:25.730 --> 26:28.430
why do you live as if you still
belong to the world?

26:28.430 --> 26:30.830
Why do you submit to
regulations?

26:30.828 --> 26:33.718
"Do not handle,
do not taste,

26:33.720 --> 26:36.090
do not touch,"
all these regulations refer to

26:36.089 --> 26:39.109
things that perish with use,
they are simply human commands

26:39.108 --> 26:39.868
and teachings.

26:39.868 --> 26:43.328
These have indeed an appearance
of wisdom in promoting

26:43.325 --> 26:46.585
self-imposed piety,
humility, and severe treatment

26:46.586 --> 26:49.116
of the body,
but they are of no value in

26:49.115 --> 26:50.725
checking self-indulgence.

26:50.730 --> 26:52.470
What's going on here?

26:52.470 --> 26:56.170
This is basically some form of
asceticism, the control of the

26:56.167 --> 26:56.597
body.

26:56.598 --> 27:02.718
Asceticism comes from the Greek
word for exercise,

27:02.720 --> 27:08.840
an ascetic is someone who
disciplines the body.

27:08.838 --> 27:11.848
So "asceticism"
refers to usually the avoidance

27:11.852 --> 27:14.652
of something like food or
luxurious foods or sex,

27:14.650 --> 27:17.500
or anything that has desire or
passion as part of it.

27:17.500 --> 27:20.770
So apparently this author is
writing to a community that's

27:20.771 --> 27:23.991
been bothered by people who are
teaching certain forms of

27:23.986 --> 27:26.566
self-control and discipline of
the body,

27:26.569 --> 27:27.889
the worship of angels.

27:27.890 --> 27:30.500
Now there's a debate about
whether this refers to people

27:30.503 --> 27:33.263
worshipping angels or whether it
refers to people who think

27:33.261 --> 27:35.831
they're joining with angels in
the worship of God.

27:35.828 --> 27:39.038
I think it must refer to people
who believe they're worshipping

27:39.042 --> 27:42.312
angels because this author does
link that to stoicheia of

27:42.307 --> 27:43.187
the universe.

27:43.190 --> 27:45.530
I think what the author is
doing is something that Paul

27:45.534 --> 27:48.074
sort of did too,
which is somehow equate in a

27:48.074 --> 27:51.814
sense the stoicheia of
the universe with angels who try

27:51.807 --> 27:54.867
to manipulate things on the
earth and below us.

27:54.868 --> 27:57.508
I think that what this author
is probably referring is that

27:57.505 --> 28:00.455
somebody has come along and is
teaching some churches of Paul,

28:00.460 --> 28:03.400
Paul's churches,
to do some elaborate sort of

28:03.396 --> 28:07.666
ascetic practices to gain some
kind of great spiritual status.

28:07.670 --> 28:10.220
Maybe these people are
teaching, you live on the earth

28:10.221 --> 28:13.161
now but if you want to fly up
through the different regions of

28:13.161 --> 28:15.141
the heavens--
remember there are several

28:15.144 --> 28:17.434
different layers of heavens in
ancient cosmology--

28:17.430 --> 28:19.870
if you want to fly up through
the different layers of heavens

28:19.866 --> 28:21.366
then you have to stop eating
meat,

28:21.368 --> 28:24.368
you have to stop having sex,
you need to join in this

28:24.374 --> 28:25.644
worship of the angels.

28:25.644 --> 28:26.054
Why?

28:26.048 --> 28:29.038
Because angels control the
gateways to all these different

28:29.041 --> 28:30.041
layers of heaven.

28:30.038 --> 28:33.618
What's going on is some aspect
of asceticism is being taught to

28:33.615 --> 28:36.955
these people and some of them
seem to be giving into it.

28:36.960 --> 28:39.170
What is the answer this author
gives?

28:39.170 --> 28:42.950
1:19:
For in Him, that is in Christ

28:42.950 --> 28:46.210
[Colossians 1:19]
all the fullness of God was

28:46.211 --> 28:49.511
pleased to dwell,
and through him God was pleased

28:49.509 --> 28:52.649
to reconcile to himself all
things whether on earth or in

28:52.652 --> 28:55.022
heaven,
by making peace through the

28:55.021 --> 28:56.321
blood of his cross.

28:56.319 --> 28:58.919
Look at 3:1-4.

28:58.920 --> 29:00.700
In other words,
what the author says is,

29:00.700 --> 29:04.870
you don't need all these
ascetic practices because if you

29:04.874 --> 29:08.754
are in Christ you already
possess everything that the

29:08.750 --> 29:10.690
heavens have to offer.

29:10.690 --> 29:13.300
You don't need these extra
practices.

29:13.298 --> 29:17.358
So he says in Chapter 3:1,
"If you have been raised

29:17.357 --> 29:20.307
with Christ,"
that's interesting.

29:20.308 --> 29:24.308
He's basically attributing the
resurrection already to these

29:24.306 --> 29:25.996
people's current state.

29:26.000 --> 29:28.300
Now maybe he's talking about
baptism.

29:28.298 --> 29:30.688
Maybe the idea is that in your
baptism when you go down into

29:30.692 --> 29:32.292
the water;
remember in ancient baptism

29:32.292 --> 29:34.362
they all dunked them like good
Baptists these days,

29:34.355 --> 29:35.835
not a little sprinkling of
stuff;

29:35.839 --> 29:37.479
they dunked them in the water.

29:37.480 --> 29:39.970
If you go down in the water
like you're being buried,

29:39.971 --> 29:42.701
you come up out of the water,
and that's like you're being

29:42.702 --> 29:43.952
raised from the grave.

29:43.950 --> 29:47.270
He may be talking about if
you've been baptized you have

29:47.268 --> 29:49.318
been raised with Christ already.

29:49.318 --> 29:52.808
If you've been raised with
Christ, seek the things that are

29:52.805 --> 29:55.745
above where Christ is,
seated at the right hand of

29:55.749 --> 29:56.229
God.

29:56.230 --> 29:58.120
Set your minds on things that
are above,

29:58.118 --> 30:01.018
not on things that are on
earth, for you have died,

30:01.019 --> 30:04.009
[he's talking about these
people as if they've already

30:04.013 --> 30:06.613
experienced death]
and your life is hidden with

30:06.613 --> 30:07.633
Christ in God.

30:07.630 --> 30:10.940
When Christ who is your life is
revealed, then you also will be

30:10.941 --> 30:12.491
revealed with him in glory.

30:12.490 --> 30:15.110
This author basically is
saying, you don't need these

30:15.105 --> 30:17.265
different practices because you
already,

30:17.269 --> 30:21.049
perhaps in your baptism,
have experienced death and

30:21.046 --> 30:22.176
resurrection.

30:22.180 --> 30:24.420
The only thing these people
haven't experienced,

30:24.420 --> 30:26.110
that they will experience in
heaven,

30:26.108 --> 30:28.418
according to this author,
is simply the revelation of

30:28.417 --> 30:29.037
their glory.

30:29.038 --> 30:32.088
They're still leather workers,
and waitresses,

30:32.090 --> 30:35.820
and working in the quarry,
so they don't look like kings

30:35.819 --> 30:36.769
right now.

30:36.769 --> 30:38.229
Their skin doesn't glow.

30:38.230 --> 30:41.810
When Christ is revealed then
their skin will glow and all

30:41.805 --> 30:44.635
their neighbors will go,
oh my God I thought you were

30:44.643 --> 30:47.113
just a waiter,
now I see that you're living in

30:47.114 --> 30:48.124
glory in heaven.

30:48.118 --> 30:50.628
That's the only thing they
have, now all that you would

30:50.632 --> 30:52.492
possess in the heavens,
this author says,

30:52.492 --> 30:53.612
you already possess.

30:53.608 --> 30:57.588
Now compare this with Paul,
keep your finger in Colossians

30:57.593 --> 30:59.413
and go back to Romans 6.

30:59.410 --> 31:11.080


31:11.078 --> 31:12.548
"What then are we to
say?"

31:12.548 --> 31:15.418
Now remember in Romans Paul is
defending himself against

31:15.421 --> 31:17.671
charges that he has been
antinomian--no law,

31:17.666 --> 31:20.326
just anything goes,
do anything you want to do.

31:20.329 --> 31:21.779
What are we to say?

31:21.778 --> 31:24.438
Should we continue in sin in
order that grace may abound?

31:24.440 --> 31:25.930
By no means!

31:25.930 --> 31:28.950
How can we who died to sin go
on living in it?

31:28.950 --> 31:32.860
Do you not know that all of us
who have been baptized into

31:32.859 --> 31:35.879
Christ Jesus were baptized into
his death?

31:35.880 --> 31:40.350
Paul's Christians have also
been baptized into death.

31:40.348 --> 31:45.428
"Therefore we have been
buried with him by baptism into

31:45.434 --> 31:50.524
death so that just as Christ was
raised from the dead by the

31:50.520 --> 31:54.920
glory of the Father so we also
have been raised from

31:54.917 --> 31:56.467
death."

31:56.470 --> 31:59.560
You all are like sheep,
no that's not what it says!

31:59.558 --> 32:01.938
I'm lying to you,
that's why I want you to read

32:01.941 --> 32:02.771
along with me.

32:02.769 --> 32:05.859
That's the way most modern
Christians read that passage

32:05.855 --> 32:06.365
though.

32:06.368 --> 32:10.168
They take the Colossians
account that has--

32:10.170 --> 32:13.060
the author kind of acts like
they've been not only buried in

32:13.057 --> 32:14.867
baptism but also risen in
baptism,

32:14.868 --> 32:18.268
and they take that Colossians
and read it back into Romans 6.

32:18.269 --> 32:21.769
That's not what Paul says in
Romans 6, he doesn't say they

32:21.768 --> 32:23.178
have been raised yet.

32:23.180 --> 32:26.040
Christians have been buried,
but then he says,

32:26.038 --> 32:30.128
"So we too might walk in
newness of life,"

32:30.125 --> 32:33.895
that's not happened yet,
according to Paul.

32:33.900 --> 32:36.610
"If we had been united
with him in a death like his we

32:36.605 --> 32:39.265
will certainly be reunited with
him in a resurrection like

32:39.266 --> 32:39.916
his."

32:39.920 --> 32:43.340
For Paul the resurrection of
Christians hasn't happened yet.

32:43.338 --> 32:46.998
Christians for Paul are living
in this in between state,

32:46.999 --> 32:50.389
having been baptized into
death, but not having been

32:50.392 --> 32:51.392
raised yet.

32:51.390 --> 32:54.420
We know that our old self was
crucified with him so that the

32:54.423 --> 32:57.253
body of sin might be destroyed
and we might no longer be

32:57.250 --> 32:58.280
enslaved to him.

32:58.279 --> 33:00.189
For whoever has died is freed
from sin.

33:00.190 --> 33:04.360
There are some of these things
like that but basically for Paul

33:04.362 --> 33:08.672
in baptism you participate in
the death and burial of Christ,

33:08.670 --> 33:11.170
but you don't yet participate
in the resurrection.

33:11.170 --> 33:13.270
Notice that's quite different
from what you found in

33:13.272 --> 33:13.812
Colossians.

33:13.808 --> 33:15.948
Colossians pulls the
resurrection,

33:15.945 --> 33:19.695
that for Paul is still in the
future, and he puts it in the

33:19.702 --> 33:20.482
present.

33:20.480 --> 33:24.010
This is called by scholars
"realized

33:24.006 --> 33:25.766
eschatology."

33:25.769 --> 33:30.149


33:30.150 --> 33:34.360
What's eschatology?

33:34.359 --> 33:36.679
Somebody say it.

33:36.680 --> 33:37.190
Student:  The end of the
world.

33:37.190 --> 33:39.520
Prof: Sorry,
the end of the world,

33:39.516 --> 33:41.316
doctrine about the end of the
world,

33:41.318 --> 33:43.718
doctrine about the last things,
eschaton is the Greek

33:43.715 --> 33:45.825
word for "the end"
or "the last,"

33:45.828 --> 33:48.468
so eschatology is what do you
believe about the last things,

33:48.470 --> 33:50.530
how things are going to end up.

33:50.529 --> 33:52.219
"Realized
eschatology"

33:52.221 --> 33:54.291
basically is the term we
scholars give,

33:54.294 --> 33:57.354
this is not Paul's term or any
other ancient writer.

33:57.348 --> 34:00.588
The idea that the
eschatological expectations that

34:00.590 --> 34:04.230
Paul expected to happen at the
end of this world is--

34:04.230 --> 34:07.040
has already been realized in
the lives of the church.

34:07.038 --> 34:10.898
What Paul has is not realized
eschatology because the

34:10.902 --> 34:15.062
resurrection and all the
benefits that you get from being

34:15.061 --> 34:18.331
saved by Christ are still in the
future.

34:18.329 --> 34:23.069
Let's just call that
"reserved

34:23.070 --> 34:25.860
eschatology."

34:25.860 --> 34:28.910
So whereas in Paul's letters
it's very important for Paul's

34:28.913 --> 34:31.073
theology that the end hasn't
happened yet,

34:31.070 --> 34:33.230
the resurrection hasn't
happened yet.

34:33.230 --> 34:35.550
The resurrection of
Christ has happened,

34:35.548 --> 34:38.418
but remember Paul says he's
just the first fruits of those

34:38.423 --> 34:39.133
who sleep.

34:39.130 --> 34:41.700
He's the first apple on the
tree.

34:41.699 --> 34:45.419
That's Christ's resurrection,
but all the rest of us are just

34:45.423 --> 34:48.593
little apple blossoms,
or little immature apples.

34:48.590 --> 34:50.350
We haven't gotten to maturity
yet.

34:50.349 --> 34:52.899
We have to wait until either
Jesus comes back in the

34:52.900 --> 34:55.850
parousia or we die and
are resurrected at the end.

34:55.849 --> 34:59.579
Colossians has a realized
eschatology and Paul has a

34:59.583 --> 35:02.883
reserved eschatology,
and this is one of the major

35:02.875 --> 35:06.165
theological differences between
Paul's undisputed letters and

35:06.166 --> 35:08.686
Colossians,
that some of us scholars grasp

35:08.690 --> 35:10.390
onto to say it's not Pauline.

35:10.389 --> 35:12.989
Now other people would say,
no, no, no Paul just was

35:12.989 --> 35:16.049
emphasizing different things
when he wrote Colossians because

35:16.047 --> 35:17.677
the situation was different.

35:17.679 --> 35:20.009
He changed his writing style a
bit because he was writing to a

35:20.005 --> 35:21.675
different group,
and he wanted to have a more

35:21.684 --> 35:22.414
elevated style.

35:22.409 --> 35:25.379
He changed his eschatology a
bit and emphasized current

35:25.376 --> 35:28.066
enjoyment of these things
because of the different

35:28.070 --> 35:28.840
situation.

35:28.840 --> 35:31.390
That's one way to read this,
so some people say either

35:31.387 --> 35:33.937
Paul's views changed or Paul
just emphasized different

35:33.936 --> 35:36.706
aspects of theology--
if you want to say Paul wrote

35:36.706 --> 35:39.036
Colossians,
and there are many scholars who

35:39.039 --> 35:39.249
do.

35:39.250 --> 35:42.940
I say, no this is good evidence
that we're talking about a

35:42.938 --> 35:46.688
different author who has a
slightly different theology that

35:46.693 --> 35:48.123
would be,
in some ways,

35:48.121 --> 35:49.411
pretty fundamentally different.

35:49.409 --> 35:53.749
Like Paul was doing,
though, notice how these people

35:53.746 --> 35:57.826
are doing what Paul's people in
Galatians did.

35:57.829 --> 36:01.029
They're looking for something
else to add onto the

36:01.034 --> 36:04.574
requirements of faith that will
somehow guarantee their

36:04.565 --> 36:07.505
possession of the blessings of
salvation.

36:07.510 --> 36:10.300
This author though provides a
different answer.

36:10.300 --> 36:12.340
Paul's answer,
what was Paul's answer to

36:12.340 --> 36:15.270
people in Galatians who wanted
to add on circumcision and

36:15.273 --> 36:15.853
kosher?

36:15.849 --> 36:18.759
He basically said no,
you're actually nullifying the

36:18.755 --> 36:20.005
faithfulness of God.

36:20.010 --> 36:24.250
Justification for Paul in
Romans has always been by faith,

36:24.246 --> 36:28.556
even Abraham was justified by
faith not by circumcision.

36:28.559 --> 36:31.209
And so Paul makes a big
argument by saying,

36:31.210 --> 36:35.060
justification has always been
by faith, therefore nothing else

36:35.061 --> 36:36.641
can be added onto it.

36:36.639 --> 36:39.679
This is important for Paul
because that's God's

36:39.679 --> 36:40.669
faithfulness.

36:40.670 --> 36:42.120
For Paul the most important
thing is,

36:42.119 --> 36:45.899
if God wasn't always justifying
people by faith that would mean

36:45.902 --> 36:49.572
God changed his mind and God was
not faithful to the original

36:49.565 --> 36:51.025
covenant to Abraham.

36:51.030 --> 36:54.610
For Paul, God justifies by
faith, he always has justified

36:54.606 --> 36:57.476
by faith, even all the way back
to Abraham.

36:57.480 --> 37:00.470
The Colossians writer does it a
bit differently.

37:00.469 --> 37:03.569
He also talks about faith,
that's important to him,

37:03.570 --> 37:06.150
but basically he says,
you don't need all these

37:06.150 --> 37:08.730
additions because you already
possess them,

37:08.730 --> 37:11.400
you've already experienced the
resurrection of Jesus,

37:11.400 --> 37:13.410
you already sit in the heavenly
places,

37:13.409 --> 37:14.949
and therefore you don't need
these other things.

37:14.949 --> 37:20.289
Now Ephesians uses Colossians
as a model and then just builds

37:20.288 --> 37:21.888
on it even more.

37:21.889 --> 37:27.109
Let's look over to Ephesians
and look at Ephesians 1:20:

37:27.110 --> 37:31.100


37:31.099 --> 37:35.039
God put this power to work in
Christ when he raised him from

37:35.038 --> 37:38.778
the dead and seated him at his
right hand in the heavenly

37:38.775 --> 37:41.775
places far above all rule and
authority,

37:41.780 --> 37:44.500
and power, and dominion,
and above every name that is

37:44.503 --> 37:47.493
named not only in this age but
also in the age to come.

37:47.489 --> 37:50.589
He has put all things under his
feet and made him the head over

37:50.590 --> 37:53.390
all things for the church,
which is his body,

37:53.387 --> 37:56.527
the fullness of him who fills
all in all.

37:56.530 --> 37:59.470
Christ is already now seated in
the heavenly places,

37:59.469 --> 38:03.139
which he is for Paul theology
too, but what makes it different

38:03.139 --> 38:04.239
is--
look at 2:6,

38:04.239 --> 38:07.069
chapter 2, verse 6,
"And raised us up with

38:07.072 --> 38:10.222
him" So again the
resurrection is something the

38:10.215 --> 38:13.785
Ephesians writer says they've
already experienced....

38:13.789 --> 38:17.279
and seated us with him in the
heavenly places in Christ Jesus

38:17.280 --> 38:20.590
so that in the ages to come he
might show the immeasurable

38:20.594 --> 38:22.744
richness--
riches of his grace and

38:22.739 --> 38:24.819
kindness toward us in Christ
Jesus.

38:24.820 --> 38:30.130
Already--notice verse 8 of
chapter 2,

38:30.130 --> 38:33.460
"For by grace you have
been saved through faith and

38:33.458 --> 38:36.908
this is not your own doing it is
the gift of God."

38:36.909 --> 38:38.699
Now that's something that you
might not notice,

38:38.699 --> 38:40.889
but scholars like to pick on
little things like that,

38:40.889 --> 38:43.709
and most scholars will point
out that if you look at just

38:43.708 --> 38:47.648
Paul's seven undisputed letters,
salvation is something that for

38:47.650 --> 38:49.550
Paul exists in the future.

38:49.550 --> 38:53.360
Justification is something that
you've experienced in the past.

38:53.360 --> 38:58.450
So Paul can say you have been
justified, but Paul almost never

38:58.447 --> 39:01.697
acts like Christians have been
saved.

39:01.699 --> 39:03.479
For example,
when someone knocks on your

39:03.478 --> 39:05.348
door and someone says,
"Have you been

39:05.349 --> 39:06.079
saved?"

39:06.079 --> 39:09.639
You can say,
well, no, because the Apostle

39:09.643 --> 39:13.383
Paul reserves salvation for the
end time.

39:13.380 --> 39:16.540
I've been justified but I
haven't been saved.

39:16.539 --> 39:19.369
That's good Pauline theology.

39:19.369 --> 39:21.769
The people who talk about
"have you been saved?"

39:21.768 --> 39:24.008
they're using theology from
Ephesians perhaps,

39:24.007 --> 39:26.197
or from Colossians,
but it doesn't really fit

39:26.195 --> 39:27.185
Paul's theology.

39:27.190 --> 39:29.360
For Paul's theology,
justification is something

39:29.360 --> 39:31.670
you've experienced,
but salvation is something you

39:31.672 --> 39:32.902
still have to wait on.

39:32.900 --> 39:35.290
For Ephesians,
though, salvation is something

39:35.289 --> 39:37.299
you have experienced through
faith.

39:37.300 --> 39:40.800
Notice that Ephesians therefore
actually looks like it's using

39:40.804 --> 39:43.654
Colossians in the example,
it has some of the same themes,

39:43.650 --> 39:46.360
some of the same styles,
but Ephesians actually looks

39:46.356 --> 39:49.666
even more like a treatise and
not like a real letter.

39:49.670 --> 39:52.600
If you outline Ephesians,
you get the first three

39:52.597 --> 39:55.097
chapters,
which are very elaborate

39:55.101 --> 39:59.311
doctrinal teachings about what
Christ has accomplished,

39:59.309 --> 40:01.389
what you, if you're a follower
of Christ,

40:01.389 --> 40:02.319
have experienced.

40:02.320 --> 40:05.670
And one of the main focuses of
Ephesians is that Gentiles and

40:05.668 --> 40:08.628
Jews, the whole world,
has been joined at one humanity

40:08.628 --> 40:10.078
in the body of Christ.

40:10.079 --> 40:14.239
The dividing wall of hostility
between Jews and Gentiles,

40:14.239 --> 40:16.969
probably the law in this guy's
thinking,

40:16.969 --> 40:20.129
has been broken down and all
followers of Christ have

40:20.126 --> 40:21.276
experienced this.

40:21.280 --> 40:24.840
The first three chapters do
that, and then chapters 4-6 in

40:24.840 --> 40:27.840
Ephesians look more like a
section on ethics,

40:27.840 --> 40:30.780
or as scholars will often say,
paraenesis.

40:30.780 --> 40:34.720


40:34.719 --> 40:38.859
This is just a fancy,
anglicization of a Greek word,

40:38.860 --> 40:40.320
which means
"instruction"

40:40.318 --> 40:41.818
or "moral
instruction."

40:41.820 --> 40:43.570
It's like when your mom says do
this,

40:43.570 --> 40:45.570
don't do that,
behave yourself,

40:45.570 --> 40:48.040
don't pick your nose at the
table,

40:48.039 --> 40:52.419
say excuse me when you burp,
so there's a lot of Christian

40:52.418 --> 40:55.258
material that are sort of do
this,

40:55.260 --> 40:58.970
don't do that ethics and that's
what the last half of Ephesians

40:58.972 --> 41:00.052
looks more like.

41:00.050 --> 41:03.470
So scholars will often say
Ephesians looks like a very nice

41:03.469 --> 41:07.009
treatise, a very well organized
outline of Christian doctrine

41:07.007 --> 41:09.557
and teaching;
the first half of it being

41:09.556 --> 41:12.466
doctrine and the second half of
it being ethics.

41:12.469 --> 41:17.289
Why do I say that Ephesians was
written by a different author

41:17.289 --> 41:19.939
and not simply the same author?

41:19.940 --> 41:23.690
There's really just one reason
and this was argued by a young

41:23.692 --> 41:24.962
man,
Jeremy Hultin,

41:24.960 --> 41:28.220
who teaches in The Divinity
School here and he did a PhD

41:28.222 --> 41:30.242
here at Yale several years ago.

41:30.239 --> 41:34.929
The PhD was mainly on foul
language in early Christianity.

41:34.929 --> 41:36.899
What counts as cussing?

41:36.900 --> 41:39.050
What counts as dirty language?

41:39.050 --> 41:42.990
Why both Ephesians and
Colossians talk about don't

41:42.994 --> 41:46.624
use--the term in Greek is
aischrologia,

41:46.619 --> 41:48.229
shameful speech.

41:48.230 --> 41:50.480
Well Jeremy kind of sat there
and he thought,

41:50.480 --> 41:53.720
well--back when I was a kid my
mom wouldn't let us say

41:53.715 --> 41:56.275
"darn,"
we were really strict.

41:56.280 --> 41:58.130
You certainly couldn't say
"dang,"

41:58.130 --> 41:59.680
that was worse than
"darn,"

41:59.679 --> 42:01.959
and "damn"
was worse than any of them,

42:01.960 --> 42:04.190
so don't get caught saying
"damn."

42:04.190 --> 42:07.580
Now I've actually caught my
mother saying it a few times

42:07.577 --> 42:09.237
lately but things change.

42:09.239 --> 42:13.619
What makes "damn"
bad for some people and

42:13.617 --> 42:15.717
"darn"
okay?

42:15.719 --> 42:18.219
Well these are cultural
differences, right?

42:18.219 --> 42:20.419
Why is it that in some cultures
body parts,

42:20.420 --> 42:22.460
certain body parts,
or excrement is considered a

42:22.458 --> 42:24.628
foul word that you're not
supposed to say in polite

42:24.628 --> 42:25.148
company?

42:25.150 --> 42:28.640
Why is it that some cultures
have curse words and some of

42:28.637 --> 42:31.687
those curse words are related to
sacred things?

42:31.690 --> 42:34.710
Like why in some cultures is it
considered bad language and

42:34.713 --> 42:37.323
offensive language to say
"Jesus Christ,"

42:37.320 --> 42:40.240
especially if you say
"Jesus H. Christ"?

42:40.239 --> 42:42.949
Whereas, as in other cultures,
calling on the name of a god or

42:42.947 --> 42:45.607
a goddess wouldn't be considered
shameful language at all.

42:45.610 --> 42:47.740
So Jeremy said,
what do these people mean by

42:47.739 --> 42:48.729
shameful language?

42:48.730 --> 42:50.370
How do you know shameful
language when you see it in the

42:50.369 --> 42:51.829
ancient world and what were they
talking about?

42:51.829 --> 42:54.999
His dissertation is on that,
but one thing he points out is

42:54.998 --> 42:58.328
that although both the writer of
Colossians and Ephesians tell

42:58.329 --> 43:00.569
people not to use shameful
language,

43:00.570 --> 43:03.350
the writer of Colossians
actually tells people in his

43:03.351 --> 43:05.011
church to use witty language.

43:05.010 --> 43:07.270
He says, and your translation
may something like this,

43:07.266 --> 43:09.476
"Let your speech be
seasoned with salt."

43:09.480 --> 43:13.510
And Jeremy pointed out that
this is a reference to witty

43:13.510 --> 43:15.930
language, to a language of wit.

43:15.929 --> 43:21.069
The writer to Ephesians
condemns that kind of language.

43:21.070 --> 43:24.580
He just noticed that these two
writers are very similar in some

43:24.579 --> 43:28.259
ways but when it comes down to
what counts as shameful speech,

43:28.260 --> 43:32.110
the writer of the Ephesians
considered shameful speech even

43:32.110 --> 43:34.660
to include witticisms,
making jokes,

43:34.664 --> 43:37.564
that also was considered
shameful speech.

43:37.559 --> 43:40.559
Whereas the writer of
Colossians doesn't include that.

43:40.559 --> 43:43.919
In fact, he tells people to use
wit in their language.

43:43.920 --> 43:47.150
So that's just one of the
reasons.

43:47.150 --> 43:50.220
Before that I kind of thought,
well, probably the same person

43:50.219 --> 43:53.079
wrote both these letters,
and they were just different in

43:53.083 --> 43:53.803
some ways.

43:53.800 --> 43:55.940
But he convinced me that quite
probably they were written by

43:55.942 --> 43:57.132
two different,
very similar,

43:57.130 --> 43:58.840
but two different followers of
Jesus,

43:58.840 --> 44:02.700
with Colossians being the
earlier letter and the Ephesians

44:02.702 --> 44:06.642
writer using Colossians as a
model and then capitalizing on

44:06.635 --> 44:07.105
it.

44:07.110 --> 44:10.170
Another interesting thing is we
don't really know whether the

44:10.166 --> 44:12.966
letter to the Ephesians was
written to the Ephesians.

44:12.969 --> 44:16.119
There's an interesting problem
in the Greek manuscripts.

44:16.119 --> 44:18.719
A lot of the Greek manuscripts
don't have "to the

44:18.715 --> 44:21.015
Ephesians,"
some of them have another place

44:21.016 --> 44:23.036
name there,
and some of them seem to have

44:23.039 --> 44:23.639
just a blank.

44:23.639 --> 44:28.039
This has led some scholars to
say maybe Ephesians was written

44:28.041 --> 44:29.731
as a circular letter.

44:29.730 --> 44:31.330
In fact some people have even
said,

44:31.329 --> 44:34.449
maybe Ephesians was written
when a collection of Paul's

44:34.454 --> 44:37.584
letters was made and some scribe
or editor decided,

44:37.579 --> 44:40.409
well I'm going to write an
introductory letter that will

44:40.409 --> 44:42.829
encapsulate Paul's Gospel in
Paul's message,

44:42.829 --> 44:45.079
and I'm going to do it in a
very elevated style,

44:45.079 --> 44:47.909
and we'll put that at the
beginning of the collection to

44:47.909 --> 44:50.889
sort of be an introductory
letter for all the collection of

44:50.891 --> 44:51.871
Paul's letters.

44:51.869 --> 44:54.399
One of the things is that we
think that Ephesians may have

44:54.396 --> 44:57.006
been a circular letter because
of this idea that not all the

44:57.012 --> 44:59.852
Greek manuscripts have Ephesians
and some have other things.

44:59.849 --> 45:02.559
The idea is that the guy may
have written a letter with the

45:02.563 --> 45:04.863
idea that you would leave
"to the blank"

45:04.856 --> 45:07.286
and then fill it in with
different place names,

45:07.289 --> 45:08.839
according to where you were
going to send the letter,

45:08.840 --> 45:11.280
or that you would send it one
place and then they could fill

45:11.277 --> 45:13.177
in another name and send it to
other places.

45:13.179 --> 45:16.299
Ephesians, by many of our
reckoning,

45:16.300 --> 45:18.360
may have been written as a
circular letter,

45:18.360 --> 45:21.120
intended to be circulated
around different churches,

45:21.119 --> 45:23.879
maybe even as sort of an
introductory letter to a

45:23.875 --> 45:25.995
collection of Paul's other
letters.

45:26.000 --> 45:28.270
What, though,
are the other developments,

45:28.271 --> 45:30.831
and we'll close in just a few
minutes here.

45:30.829 --> 45:33.539
What makes these letters
different from Pauline

45:33.543 --> 45:34.433
Christianity?

45:34.429 --> 45:35.409
There are a few things.

45:35.409 --> 45:39.659
Number one, I said Colossians
and Ephesians both have realized

45:39.663 --> 45:42.853
eschatology;
Paul has reserved eschatology.

45:42.849 --> 45:45.049
In other words,
for Paul all the enjoyments

45:45.045 --> 45:48.125
that Christians would experience
are still in the future.

45:48.130 --> 45:51.070
It's like for Paul the
blessings of the

45:51.068 --> 45:53.538
eschaton,
the eschatology,

45:53.543 --> 45:55.403
is still horizontal.

45:55.400 --> 45:58.860
We're here, we're going there,
we're on earth,

45:58.856 --> 46:00.466
we'll be in heaven.

46:00.469 --> 46:02.739
We have experienced death,
we will experience

46:02.744 --> 46:03.524
resurrection.

46:03.518 --> 46:08.368
For Ephesians and Colossians,
they've taken this axis and

46:08.367 --> 46:11.287
turned it like this,
so that the things

46:11.291 --> 46:14.351
that--there's the cosmos and
there's the heavenlies but they

46:14.346 --> 46:17.236
all still exist right now,
so the rest of the world is

46:17.237 --> 46:19.967
down here on earth,
but followers of Jesus have

46:19.967 --> 46:23.777
been translated already right
now into the heavenly places,

46:23.780 --> 46:25.160
and they already enjoy these
benefits.

46:25.159 --> 46:27.839
It's almost as if the
eschatological timeline,

46:27.840 --> 46:30.670
the axis in Paul's letter,
has been just flipped up like

46:30.668 --> 46:32.518
this in Colossians and
Ephesians,

46:32.519 --> 46:34.119
so that's one major difference.

46:34.119 --> 46:37.289
Another major difference is
Colossians and Ephesians have a

46:37.289 --> 46:38.929
slightly higher Christology.

46:38.929 --> 46:41.739
The Colossians writer,
very famously,

46:41.742 --> 46:46.122
says, in Christ the entire
fullness of God was pleased to

46:46.117 --> 46:46.897
dwell.

46:46.900 --> 46:49.990
Paul never says anything quite
like that.

46:49.989 --> 46:54.149
In fact, Paul's letters are
kind of problematic from a good

46:54.146 --> 46:58.086
orthodox theological point of
view because Paul seems to

46:58.088 --> 47:02.888
assume what we would later call
a subordinationist Christology.

47:02.889 --> 47:05.919
Subordinationist Christology,
which was declared heretical by

47:05.920 --> 47:08.750
the time you get to the creeds
in the fourth century,

47:08.750 --> 47:12.900
says that Jesus is another
person, separate from God the

47:12.896 --> 47:15.736
Father,
and Jesus is inferior to God

47:15.739 --> 47:18.629
the Father,
so Jesus is subordinate to God

47:18.630 --> 47:19.400
the Father.

47:19.400 --> 47:21.430
There are several passages in
Paul's letters,

47:21.429 --> 47:24.219
one of them in 1 Corinthians 15
that we've talked about and read

47:24.222 --> 47:26.702
in this class already,
where Paul seems to still

47:26.702 --> 47:28.792
believe that God the Father is
here,

47:28.789 --> 47:29.729
Christ is here.

47:29.730 --> 47:32.310
Then there was 1 Corinthians 11
where Paul talks about,

47:32.309 --> 47:35.499
"Man is the head of woman,
Christ is the head of man,

47:35.496 --> 47:37.906
and God is the head of
Christ."

47:37.909 --> 47:39.659
Well that's a hierarchy.

47:39.659 --> 47:41.909
God, Christ, man, woman.

47:41.909 --> 47:45.229
So Paul seems to hold what we
would call almost a

47:45.226 --> 47:47.986
subordinationist form of
Christology,

47:47.989 --> 47:51.959
whereas Colossians and
Ephesians tend to have Christ as

47:51.960 --> 47:53.210
more fully God.

47:53.210 --> 47:55.750
Another of the changes,
and I won't go into this too

47:55.751 --> 47:57.051
much,
but if you look at the

47:57.052 --> 47:59.442
household codes,
and we'll get to this later

47:59.442 --> 48:02.322
when we talk about Christianity
in the family.

48:02.320 --> 48:06.590
In Colossians 3:18-4:1 and
Ephesians 5:21-6:9,

48:06.590 --> 48:11.620
you have an elaborate set of
rules for the head of the

48:11.623 --> 48:14.763
household, the wife,
the children,

48:14.755 --> 48:16.365
the slaves.

48:16.369 --> 48:18.859
Everybody has their job to do.

48:18.860 --> 48:22.230
In Colossians and Ephesians
there is clearly a patriarchal

48:22.228 --> 48:24.708
household structure that's
hierarchical.

48:24.710 --> 48:27.540
The wife and the children
submit to the husband,

48:27.539 --> 48:30.309
the father, the slaves submit
to the master.

48:30.309 --> 48:33.849
This is much more hierarchical
and pro-household than what you

48:33.847 --> 48:35.817
get in Paul's authentic letters.

48:35.820 --> 48:38.640
Paul is perfectly willing to
kind of have women and men,

48:38.643 --> 48:40.343
husbands and wives more mutual.

48:40.340 --> 48:43.340
He says in 1 Corinthians 7,
"The husband controls the

48:43.335 --> 48:46.485
wife's body but the wife also
controls the husband's body.

48:46.489 --> 48:49.289
They each have authority over
each other's body."

48:49.289 --> 48:52.109
That's not the way it is in
Colossians and Ephesians where

48:52.108 --> 48:54.728
it's much more hierarchical,
much more patriarchal.

48:54.730 --> 48:57.490
There are some kinds of
differences, but what does it

48:57.494 --> 48:58.404
say about Paul?

48:58.400 --> 49:01.740
Already by these letters,
then, by these pseudonymous

49:01.742 --> 49:04.312
letters,
we have Paul being thought of

49:04.313 --> 49:07.783
now as a figure in the past
whose reputation can now be

49:07.782 --> 49:11.252
built on to advance a slightly
different version of the

49:11.251 --> 49:15.111
Christian Gospel and Christian
message than you got in Paul's

49:15.106 --> 49:16.066
letters.

49:16.070 --> 49:19.960
Paul is already starting to
recede into the past now,

49:19.960 --> 49:22.990
and, as we'll see as the
semester goes on,

49:22.989 --> 49:26.639
we'll read other texts that
have Paul even further in the

49:26.637 --> 49:29.167
past,
and then he can be drawn on to

49:29.170 --> 49:32.860
justify or promote another form
of early Christianity.

49:32.860 --> 49:36.260
Any questions about that?

49:36.260 --> 49:39.970
Next time what we'll do is
we'll look at the letter of

49:39.969 --> 49:43.889
James in which we have someone
who may indeed be actually

49:43.889 --> 49:47.879
opposing Paul's Gospel and
Paul's message rather than just

49:47.880 --> 49:49.350
building on it.

49:49.349 --> 49:50.909
See you next time.

49:50.909 --> 49:56.999