PastoralEpistles.com

So, I've been reading Second Clement lately. Today, while looking at 2Cl 3 in Holmes' Apostolic Fathers (Amazon.com), and I noticed an interesting—in light of 1Ti 2.4—variant. Convienently, we only have Second Clement extant in two Greek editions (and one Syriac). So I'm assuming that Holmes has been exhaustive in his variants (outside of orthographical issues) between Codex Alexandrinus (5th century) and Codex Heirosolymitanus (9th century).

Here's Holmes' text (with interesting section in bold):

Τοσοῦτον οὖν ἔλεος ποιήσαντος αὐτοῦ εἰς ἡμᾶς—πρῶτον μέν, ὅτι ἡμεῖς οἱ ζῶντες τοῖς νεκροῖς θεοῖς οὐ θύομεν καὶ οὐ προσκυνοῦμεν αὐτοῖς, ἀλλὰ ἔγνωμεν διʼ αὐτοῦ τὸν πατέρα τῆς ἀληθείας—τίς ἡ γνῶσις ἡ πρὸς αὐτόν, ἢ τὸ μὴ ἀρνεῖσθαι διʼ οὗ ἔγνωμεν αὐτόν; (2Cl 3.1, Holmes Greek)
Seeing, then, that he has shown us such mercy—first of all, that we who are living do not sacrifice to dead gods, nor do we worship them, but through him have come to know the Father of truth—what else is knowledge with respect to him if it is not refusing to deny him through whom we have come to know him? (2Cl 3.1, Holmes English)

Holmes follows Alexandrinus (which is usually, apart from orthography, a smart idea, according to none other than J.B. Lightfoot). But note Heirosolymitanus' reading:

Τοσοῦτον οὖν ἔλεος ποιήσαντος αὐτοῦ εἰς ἡμᾶς—πρῶτον μέν, ὅτι ἡμεῖς οἱ ζῶντες τοῖς νεκροῖς θεοῖς οὐ θύομεν καὶ οὐ προσκυνοῦμεν αὐτοῖς, ἀλλὰ ἔγνωμεν διʼ αὐτοῦ τὸν πατέρα τῆς ἀληθείας—τίς ἡ γνῶσις της αληθειας, ἢ τὸ μὴ  αὐτόν διʼ οὗ ἔγνωμεν; (2Cl 3.1, Heirosolymitanus)

Haven't thought much about the deletion/pronoun shift at the end of the verse, but note how "knowledge concerning him" in Alexandrinus is "knowledge concerning the truth" in Heirosolymitanus. That evokes 1Ti 2.4:

ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. (1Ti 2.4, NA27)
who desires all people to be saved and to come to the knowledge of the truth.(1 Ti 2:4, ESV)

Of course, there are some explanations for the Heirosolymitanus reading. της αληθειας echoes the earlier phrase, "father of the truth"; it could be a scribe's errant duplication of that phrase. But that doesn't necessarily account for the balance of changes, does it? The balance of the changes in this verse, I'd guess, force consideration of a deliberate change, not an errant one. That is, it seems to me the balance of the changes make the first change work. In that light, who knows which one is the better reading? In this case, we have the "majority rules" trump card — the Syriac witness supports Holmes' reading.

 I scanned the rest of the variants to see if there might be some gnostic vibe to the differences in Greek editions, but didn't see any. My guess is that Holmes (and Lake, and Lightfoot) is right.

But still interesting to think about nonetheless. It also goes to show why familiarity with period texts (in this case, Apostolic Fathers and the New Testament) helps so much when thinking about text-critical issues.

Posted by Rick Brannan

James W. Aageson, Paul, the Pastoral Epistles, and the Early Church (Hendrickson, 2008)

Although the publication date on this book is January 2008, I have just received my copy.  I have looked over it briefly, and it appears to be a very interesting, thorough book.  One might question whether or not it could be a good book since the bibliography fails to mention Lloyd, Perry or myself. J Nonetheless, this will likely be a significant volume in the study of the Pastorals.

Aageson contends that the Pastorals were written after Paul but before Ignatius of Antioch wrote his letters (shortly after AD 100).  The book seeks to trace how certain theological themes are handled in the Pastorals in comparison to Paul and the early church.  I differ from Aageson in many respects, but I think this book will be important and useful.  I look forward to reading it.

Posted by Ray Van Neste

I've blogged a bit (and still have more to blog) about linkages (be they quotes, allusions, or references) between the Pastorals and the Apostolic Fathers.

My purpose is twofold: First, obviously, is to explore areas where potential dependence of the AF on the NT has been posited. But second is to try to understand the criteria by which these dependencies are posited.

One thing you may have noticed (if you've actually read the posts) is that dependence seems posited on the basis of a catchword or two combined with general topical/contextual agreement.

I've recently become interested in locating potential areas of dependence without having to read and comprehensively know both corpora, and I'm not interested in poring over the details of concordances. Running all sorts of searches is also a bit of a downer. So I figured I'd experiment a bit with writing a script or two to do some comparisons en masse.

My initial comparisons have been between the Pastorals and First Clement. This is because I have several data points already for First Clement: The New Testament in the Apostolic Fathers; as well as Hagner's work on the Old and New Testament in First Clement; and also Lightfoot's two volumes on First Clement. This means I can at least check what I find against a super-set of data where others have already posited linkages.

The script I wrote is currently fairly simple: find references where both corpora share four-consecutive-word lemma strings, with the lemmas in any order. There are problems with this, but initial results were interesting. They are listed in brief below. I have some other ideas on how to sharpen and expand results; as I experiment I may post more info here.

Cruddy Matches

• 1Ti 2.2 => 1Cl 27.4.
• 1Ti 6.1 => 1Cl 42.2; 56.1. The phrase can be loosely translated "of God and the".
• 1Ti 6.17 => 1Cl 13.1.
• 2Ti 1.3 => 1Cl 50.3. Dueling senses of χαρις; NT "I thank God" vs AF according to "the grace of God they have".
• 2Ti 3.17 => 1Cl 33.5. NT "the man of God" to AF "God [created] man".
• 2Ti 4.18 => 1Cl 17.2. NT "to him be the glory" to AF "at the glory [of God]"
• 2Ti 4.8 => 1Cl 49.6.

Decent Matches

• 1Ti 1.14 => 1Cl 65.2. "the grace of our Lord" as something that is possessed or given.
• 1Ti 1.17; 2Ti 4.18 => 2Cl 20.12; 32.4; 38.4; 43.6; 45.7; 45.8; 50.7; 58.2; 61.3; 64.1; 65.2. This is a general benediction "... forever and ever, amen". Some have the addition, "to him be the glory, forever and ever, amen"; but not all.
• 1Ti 3.13; 2Ti 3.15 => 1Cl 22.1. "faith in Christ"; a unique and perhaps Pauline concept? Maybe not to these points in the Pastorals, but I'd guess it does go back to Paul.
• 1Ti 5.18 => 1Cl 34.6; 35.7. This is a variant of the quotation formula, "For the Scripture says:". Clement quotes OT frequently, so it is not surprising to see this formula appear -- certainly no direct reference to the Pastorals here.
• 1Ti 6.3 => 1Cl 13.1. "words of the/our Lord Jesus". The PE use this as the basis of sound doctrine (does it agree with Jesus? It's sound); Clement urges rememberance of "the words of the Lord Jesus" for similar reasons.
• 2Ti 1.14 => 1Cl 63.2. Prepositional phrase "through the Holy Spirit" matches, but the context is different, and the phrase is generic enough to not need source.
• 2Ti 2.9; Tt 2.5 => 1Cl 42.3. "the word of God" used with similar import.
• 2Ti 4.14 => 1Cl 34.3. The phrase is somewhat stereotypical, "according to his works", but here NT speaks of punishment and AF speaks of reward. Perhaps the better NT reference is Re 22.12.
• Tt 3.6 => 1Cl 50.7; 59.3. "though Jesus Christ" is a generic phrase; so the match is not surprising.
• Tt 2.11 => 1Cl 8.1; 50.3; 55.3. "the grace of God", though the phrase is common and the words occur in differing orders and cases.

Impressive Matches

• 1Ti 2.7 => 1Cl 60.4. Though this could also be somewhat related to Ps 145.18[LXX 144.18]. Holmes notes 1Ti 2.7 as an xref in his edition.
• 2Ti 2.21 => 1Cl 2.7. Though most note the parallel is more likely to Titus 3.1 (both Holmes and Lightfoot note this), which differs in preposition).

Others

There is also a group of parallels sharing words like lord/jesus/christ along with pronouns, articles and prepositions:

• NT: 1Ti 1.1, 2, 12, 14; 5.21; 6.3, 14, 15; 2Ti 1.2, 3; 2.2; 4.1; Tt 1.4; 2.14
• AF: 1Cl 12.5; 16.2; 20.11, 12; 21.6; 24.1; 36.1; 38.1; 42.1; 42.3; 44.1; 46.7; 49.6; 50.7; 58.2; 59.4; 64.1; 65.2;

Posted by Rick Brannan

This is only tangentially related to the Pastorals. Regular readers know I've been digging into linkages between the Apostolic Fathers and the Pastoral Epistles.

Note that James Darlack of the Old in the New blog is digging into linkages between the epistle of James and the Apostolic Fathers.

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Rom 2.2 || 2Ti 4.6

(2) πλέον δέ μοι μὴ παράσχησθε τοῦ σπονδισθῆναι θεῷ, ὡς ἔτι θυσιαστήριον ἕτοιμόν ἐστιν, ἵνα ἐν ἀγάπῃ χορὸς γενόμενοι ᾄσητε τῷ πατρὶ ἐν Ἰησοῦ Χριστῷ, ὅτι τὸν ἐπίσκοπον Συρίας κατηξίωσεν ὁ θεὸς εὑρεθῆναι εἰς δύσιν ἀπὸ ἀνατολῆς μεταπεμψάμενος. καλὸν τὸ δῦναι ἀπὸ κόσμου πρὸς θεόν, ἵνα εἰς αὐτὸν ἀνατείλω. (Ign. Rom 2.2)
(2) Grant me nothing more than to be poured out as an offering to God while there is still an altar ready, so that in love you may form a chorus and sing to the Father in Jesus Christ, because God has judged the bishop from Syria worthy to be found in the West, having summoned him from the East. It is good to be setting from the world to God, in order that I may rise to him. (Ign. Rom 2.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (168, 169). Grand Rapids, Mich.: Baker Books.

6 Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν. (2Ti 4.6, NA27)
6 For I am already poured out as a drink offering, and the season of my departure is imminent. (2Ti 4.6, my own translation)

The concept of "pouring out" (σπονδίζω / σπένδω) is clearly similar, but the same word is not used. BDAG clears this up with its note on the entry for σπονδίζω regarding their relationship, "derivative of σπονδή; =earlier Gk. σπένδω" (BDAG 939).

These instances of "poured out" language, while similar, refer to slightly different things. Ignatius is clearly referring to his impending martyr's death. Paul, still alive, considers himself already poured out. He is at the end of his earthly pilgrimage referring to his ministry.

Perhaps the more clear NT parallel to Ignatius is Php 2.17:

17 Ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν· (Php 2.17, NA27)
17 Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all. (Php 2.17, ESV)

Here Paul is referring to his future death, not to his work as an apostle. It aligns more clearly with the intent of Ignatius' remark and should be considered the more likely NT parallel.

But is this sort of language common? BDAG cites a few other sources that speak of being "poured out like a drink offering". One is in Philo, On Drunkenness, 152, which speaks of the mind being an offering (σπονδὴν) offered and consecrated (σπένδεσθαι) to God:

(152) And from this it results that the mind which is filled with unmixed sobriety is of itself a complete and entire libation, and is offered as such to and consecrated (σπένδεσθαι) to God. For what is the meaning of the expression, “I will pour out my soul before the Lord,” but “I will consecrate it entirely to him?” Having broken all the chains by which it was formerly bound, which all the empty anxieties of mortal life fastened around it, and having led it forth and emancipated it from them, he has stretched, and extended, and diffused it to such a degree that it reaches even the extreme boundaries of the universe, and is borne onwards to the beautiful and glorious sight of the uncreate God.
Philo, o. A., & Yonge, C. D. (1996, c1993). The works of Philo : Complete and unabridged (220). Peabody: Hendrickson.

In Philo, the offering is clearly not one's death but instead one's mental activity. Other instances in other literature (e.g. Josephus, Ant. 6.22) involve the normal use of the word, as making a drink offering. However, the sense of offering up one's life as a sacrifice to one's God is not completely foreign; a 2nd century AD reference is noted in BDAG's entry for σπένδω:

In the Apollonaretal., Berl. Gr. Pap. 11 517 [II a.d.]: Her 55, 1920, 188–95 ln. 26, the putting to death of a prophet of Apollo who was true to his god appears as a σπονδή. (BDAG 937)

If Ignatius gets his equation of death and martyrdom as "being poured out as a drink offering" from anywhere, he likely gets it from Paul. But he likely gets it from Php 2.17 and perhaps some supplemental force from 2Ti 4.6; but he likely did not get it only from influence of 2Ti 4.6.

Next up: Ign. Magn. 8.1 || Titus 1.14, 3.9

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Trall. 7.2 || 2Ti 1.3

(2) ὁ ἐντὸς θυσιαστηρίου ὢν καθαρός ἐστιν, ὁ δὲ ἐκτὸς θυσιαστηρίου ὢν οὐ καθαρός ἐστιν· τοῦτʼ ἔστιν, ὁ χωρὶς ἐπισκόπου καὶ πρεσβυτερίου καὶ διακόνων πράσσων τι, οὗτος οὐ καθαρός ἐστιν τῇ συνειδήσει. (Ign. Trall. 7.2)
(2) The one who is within the sanctuary is clean, but the one who is outside the sanctuary is not clean. That is, whoever does anything without bishop and presbytery and deacons does not have a clean conscience. (Ign. Trall. 7.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (162, 163). Grand Rapids, Mich.: Baker Books.

3 Χάριν ἔχω τῷ θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου νυκτὸς καὶ ἡμέρας, (2Ti 1.3, NA27)
3 I thank God, whom I serve (as did my forbears) in pure conscience, as I have unceasingly remembered you in my prayers night and day, (2Ti 1.3, my own translation)

The concept of a "clean" or "pure" conscience is the link between these two passages. This concept is formed by lexical co-occurrence of the words καθαρός (pure, clean) and συνείδησις (conscience). If the simple presence of these two words in relationship with each other is enough to posit a link, then 1Ti 3.9 (speaking of deacons) should be included as well: "holding to the mystery of faith in clear conscience".

But any link between Ign. Trall. 7.2 and 2Ti 1.3 is stretched. Ignatius uses "the bishop and presbytery and deacons" as a check against conscience; if one goes against that triad, then one cannot have a "clean conscience" in what he does. This isn't what 2Ti 1.3 is about. In Second Timothy, the idea is that Paul serves God just like his progenitors (i.e. Jews) did, with a clean or pure conscience. He isn't falling back on them for authority, he is identifying with his ancestors so his comments in verse 5 -- about Timothy's faithful mother and grandmother -- is more effective.

While the line "clear conscience" is definitely used in both Ignatius and 2Ti (and 1Ti, as seen above) there is no reason to think the concept originated with Paul and influenced Ignatius.

Next up: Ign. Rom. 2.2 || 2Ti 4.6

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Eph. 17.1 || 2Ti 3.6

17.1 Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ὁ κύριος, ἵνα πνέῃ τῇ ἐκκλησίᾳ ἀφθαρσίαν. μὴ ἀλείφεσθε δυσωδίαν τῆς διδασκαλίας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μὴ αἰχμαλωτίσῃ ὑμᾶς ἐκ τοῦ προκειμένου ζῆν. (Ign. Eph. 17.1)
17. The Lord accepted the ointment upon his head for this reason: that he might breathe incorruptibility upon the church. Do not be anointed with the stench of the teaching of the ruler of this age, lest he take you captive and rob you of the life set before you. (Ign. Eph. 17.1)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (146, 147). Grand Rapids, Mich.: Baker Books.

6 Ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοντες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, (2Ti 3.6, NA27)
6 For from these are the ones who sneak into the houses and capture idle women overwhelmed by their sin, led on by various desires, (2Ti 3.7, my own translation)

The similarity here appears to be primarily lexical, and that only based on one word, αἰχμαλωτίζω. The contexts, while similar, are not complete matches. Even BDAG categorizes these instances differently with Ign. Eph. 17.1 as a citation of sense 1b and 2Ti 3.6 as a citation of sense 2 (cf.  BDAG p. 31).

While each instance involves the capturing and destruction of someone, the capturer is different. In Ignatius the capturer is the "ruler of this age" while in 2Ti it is the self-serving non-believers (adequately described in vv. 2-5).

There doesn't seem to be much to recommend this as an Ignatian reminiscing of Second Timothy.

Next up: Ign. Trall. 7.2 || 2Ti 1.3

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Apologies for the pause in this series of posts. With the arrival of my new daughter, Ella Kathleen, my schedule has been rightly upended. I hope to re-start working through potential citations/allusions/references of the Pastorals in the Apostolic Fathers as I get used to the new demands at home. RWB

Ign. Poly. 6.2 || 2Ti 2.4

(2) ἀρέσκετε ᾧ στρατεύεσθε, ἀφʼ οὗ καὶ τὰ ὀψώνια κομίζεσθε. μήτις ὑμῶν δεσέρτωρ εὑρεθῇ. τὸ βάπτισμα ὑμῶν μενέτω ὡς ὅπλα, ἡ πίστις ὡς περικεφαλαία, ἡ ἀγάπη ὡς δόρυ, ἡ ὑπομονὴ ὡς πανοπλία· τὰ δεπόσιτα ὑμῶν τὰ ἔργα ὑμῶν, ἵνα τὰ ἄκκεπτα ὑμῶν ἄξια κομίσησθε. μακροθυμήσατε οὖν μετʼ ἀλλήλων ἐν πραΰτητι, ὡς ὁ θεὸς μεθʼ ὑμῶν. ὀναίμην ὑμῶν διὰ παντός. (Ign. Poly. 6.2)
(2) Please him whom you serve as soldiers, from whom you receive your wages. Let none of you be found a deserter. Let your baptism serve as a shield, faith as a helmet, love as a spear, endurance as armor. Let your deeds be your deposits, in order that you may eventually receive the savings that are due you. Be, therefore, patient and gentle with one another, as God is with you. May I always have joy in you. (Ign. Poly. 6.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (198, 199). Grand Rapids, Mich.: Baker Books.

4 οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. (2Ti 2.4, NA27)
4 No soldier on active duty involves himself in civilian pursuits, so that he may please the one who enlisted him. (2Ti 2.4, my own translation)

This parallel is based on co-occurrence of similar lexical forms promoting similar concept. Note that the portions specified by the Oxford committee (in bold above) do not share στρατ- verbs. Ign. Poly. 6.2 uses στρατευω while the highlighted portion of 2Ti 2.4 uses the NT hapax στρατολογεω (though στρατευω occurs earlier in the verse). Both instances, however, share some form of the word αρεσκω.

While these two instances contain the only co-occurrence of words (something to do with soldering and also some sort of 'pleasing'), the idea of Christian-as-soldier is not localized to 2Ti 2.4. Second Corinthians 10 speaks of the warfare Christians are to take part in. Ephesians 6 speaks of the armor that a Christian is to gird himself up with; the second part of Ign. Poly. 6.2 may have some allusion to this. The concept of Christian-as-soldier also occurs in First Clement (1Cl 37.1).

What is unique about the current references, however, is notion of soldiering to please the one who as called or enlisted the soldier. This could be Ignatius' own innovation, or he could be reliant upon 2Ti 2.4. Given other affinities between Ignatius' writings and the Pastorals, it seems to be within the realm of possibility that Ignatius is influenced by 2Ti 2.3-4 in this portion (as well as perhaps by Eph 6).

Next up: Ign. Eph. 17.1 || 2Ti 3.6

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Eph. 2.1; Ign. Smyrn. 10.2 || 2Ti 1.16

(1) Περὶ δὲ τοῦ συνδούλου μου Βούρρου, τοῦ κατὰ θεὸν διακόνου ὑμῶν ἐν πᾶσιν εὐλογημένου, εὔχομαι παραμεῖναι αὐτὸν εἰς τιμὴν ὑμῶν καὶ τοῦ ἐπισκόπου· καὶ Κρόκος δέ, ὁ θεοῦ ἄξιος καὶ ὑμῶν, ὃν ἐξεμπλάριον τῆς ἀφʼ ὑμῶν ἀγάπης ἀπέλαβον, κατὰ πάντα με ἀνέπαυσεν· ὡς καὶ αὐτὸν ὁ πατὴρ Ἰησοῦ Χριστοῦ ἀναψύξαι, ἅμα Ὀνησίμῳ καὶ Βούρρῳ καὶ Εὔπλῳ και Φρόντωνι, διʼ ὧν πάντας ὑμᾶς κατὰ ἀγάπην εἶδον. (Ign. Eph. 2.1)
(1) Now concerning my fellow servant Burrhus, who is by God’s will your deacon, blessed in every respect, I pray that he might remain with me both for your honor and the bishop’s. And Crocus also, who is worthy of God and of you, whom I received as a living example of your love, has refreshed me in every way; may the Father of Jesus Christ likewise refresh him, together with Onesimus, Burrhus, Euplus, and Fronto, in whom I saw all of you with respect to love. (Ign. Eph. 2.1)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (138, 139). Grand Rapids, Mich.: Baker Books.

(2) ἀντίψυχον ὑμῶν τὸ πνεῦμά μου, καὶ τὰ δεσμά μου, ἃ οὐχ ὑπερηφανήσατε οὐδὲ ἐπῃσχύνθητε. οὐδὲ ὑμᾶς ἐπαισχυνθήσεται ἡ τελεία ἐλπίς, Ἰησοῦς Χριστός. (Ign. Smyrn. 10.2)
(2) May my spirit be a ransom on your behalf, and my bonds as well, which you did not despise, nor were you ashamed of them. Nor will the perfect hope, Jesus Christ, be ashamed of you. (Ign. Smyrn. 10.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (190, 191). Grand Rapids, Mich.: Baker Books.

16 δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξεν καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη, (2Ti 1.16, NA27)
16 The Lord grant mercy to the house of Onesiphorus, because many times he refreshed me and he was not afraid of my chains,  (2Ti 1.16, my own translation)

About these passages, the Oxford committe only notes: "These two passages seem to be reminiscences of the same context in 2 Timothy." (p. 72). The apparent similarity has to do with the occurrence of two concepts, that of being "refreshed" (ἀναψύχω) and that of being "ashamed/afraid" (ἐπαισχύνομαι).

In this case, the similarity is lexical; relying on co-occurrence of words. But the ties are thin; two otherwise unrelated passages in two separate letters pointing back to one passage in 2 Timothy? Each case must be argued separately unless there is a reason to combine them. No reason for combination is evident.

The first lexical similarity, then, is that of ἀναψύχω. 2Ti 1.16 is the only NT occurrence of the word (though BDAG reports a variant uses the word in Ro 15.32). Similarly, Ignatius is the only source of the word in the Apostolic Fathers, though he uses it twice (also in Ign. Trall. 12.2). But use of a seemingly rare word cannot establish dependence; the word is also used at least seven times in the LXX (Ex 23.12; Jdg 15.19; 1Sa 16.23; 2Sa 16.14; Ps 38.14; 2Ma 4.46; 13.11) and also occurs in Josephus.

But the similarity isn't only lexical, it is also contextual. In Ign. Eph. 2.1, Ignatius is acknowledging that while in custody he has been "refreshed" by Crocus. The situation is very similar to that of 2Ti 1.16, where Onesiphorus "refreshed" Paul during his time in prison. Thus the similarity here has to do with use of a relatively rare word (ἀναψύχω) in a relatively similar context ("refreshing" the author of a letter while in prison/custody). The tie seems tentative but plausible, though one wishes for more prison letters from alternate sources to see if similar language is used to describe visits of friends.

The second lexical similarity is that of ἐπαισχύνομαι. This word, however, is not an NT hapax. It occurs 3x in 2Ti 1 and a handful of times elsewhere in the New Testament. It also appears in the Shepherd of Hermas. But again, there is other reason to consider these passages as similar outside of sharing an instance of a word. In 2Ti 1.16, Onesiphorus is "not ashamed" of Paul's "chains". In Ign. Smyrn. 10.2, the Smyrnaeans are commended for not being ashamed of Ignatius' "bonds". So, not only is the verb the same, there is similarity in the object of the verb and in the negation of the verb: not being ashamed of the [letter-writer's] status as prisoner.

Again, it would be helpful to be able to examine other contemporary letters with similar settings; where the letter-writer is in custody or prison, and understand how the letter-writer refers to those who visit him. Are these standard ways of saying these things, or are Paul's sentiments relatively unique and thus Ignatius' similar sentiments an echo of Paul?

My conclusion? Ignatius shows probable influence from 2Ti 1.16 in these two passages, but a larger study of contemporary prison letters (which I'm not planning on doing) may provide light on whether or not these are standard forms or uniquely Pauline.

Next up: Ign. Poly. 6.2 || 2Ti 2.4

Also notable in Ign. Smyrn. 10.2 is similarity with Mk 8.38 (and || Lk 9.26). Compare these passages (here only in English):

For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels. (Mk 8.38)

May my spirit be a ransom on your behalf, and my bonds as well, which you did not despise, nor were you ashamed of them. Nor will the perfect hope, Jesus Christ, be ashamed of you. (Ign. Smyrn. 10.2) 

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Smyrn. 4.2 || 1Ti 1.12 (cf. 2Ti 2.1; 4.17)

(2) εἰ γὰρ τὸ δοκεῖν ταῦτα ἐπράχθη ὑπὸ τοῦ κυρίου ἡμῶν, κἀγὼ τὸ δοκεῖν δέδεμαι. τί δὲ καὶ ἑαυτὸν ἔκδοτον δέδωκα τῷ θανάτῳ, πρὸς πῦρ, πρὸς μάχαιραν, πρὸς θηρία; ἀλλʼ ὁ ἐγγὺς μαχαίρας, ἐγγὺς θεοῦ· μεταξὺ θηρίων, μεταξὺ θεοῦ· μόνον ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, εἰς τὸ συμπαθεῖν αὐτῷ. πάντα ὑπομένω, αὐτοῦ με ἐνδυναμοῦντος τοῦ τελείου ἀνθρώπου. (Ign. Smyrn. 4.2)
(2) For if these things were done by our Lord in appearance only, then I am in chains in appearance only. Why, moreover, have I surrendered myself to death, to fire, to sword, to beasts? But in any case, “near the sword” means “near to God” “with the beasts” means “with God.” Only let it be in the name of Jesus Christ, that I may suffer together with him! I endure everything because he himself, who is perfect man, empowers me.
 (Ign. Smyrn. 4.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (186, 187). Grand Rapids, Mich.: Baker Books.

12 Χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν (1Ti 1.12, NA27)
12 I am thankful to the one who has strengthened me, Christ Jesus our Lord, because He considered me faithful, appointing me into His service. (1Ti 1.12, my own translation)

1 Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, (2Ti 2.1, NA27)
1 And so you, my child, be empowered in the grace that is in Christ Jesus, (2Ti 2.1, my own translation)

17 ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με, ἵνα διʼ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ καὶ ἀκούσωσιν πάντα τὰ ἔθνη, καὶ ἐρρύσθην ἐκ στόματος λέοντος. (2Ti 4.17, NA27)
17 But the Lord stood with me and strengthened me, so that through me the preaching might be fully presented and all the nations might hear; and I was rescued out of the lion’s mouth. (2Ti 4.17, my own translation)

The common idea here is that of Christ as the source of strength/power for the believer. The similarity is lexical with the point of contact being participle forms of the word ἐνδυναμόω. And, as the additional citations of 2Ti 2.1 (an imperative) and 4.17 (again a participle) show, the idea is one that is found in the Pastorals.

However, the idea of being strengthened by Christ is essentially Pauline. The more likely point of contact for Ignatius in this instance is Php 4.13:

13 πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. (Php 4.13, NA27)
13 I can do all things through him who strengthens me. (Php 4.13, ESV)

Compared to:

πάντα ὑπομένω, αὐτοῦ με ἐνδυναμοῦντος τοῦ τελείου ἀνθρώπου. (Ign. Smyrn. 4.2, end)
I endure everything because he himself, who is perfect man, empowers me. (Ign. Smyrn. 4.2, end)

The larger contexts are roughly the same (Ignatius on his way to martyrdom, Paul in prison) and the sentiments are the same (whatever comes, it can be borne because Christ is the source of strength). The same sentiment is present in 1 & 2 Timothy; and Paul is even in prison again in 2 Timothy.

So Pauline influence here doesn't seem to be a stretch, particularly since Paul is the primary source using ἐνδυναμόω. Paul uses the term 6 times: Ro 4.20; Eph 6.10; Php 4.13; 1Ti 1.12; 2Ti 2.1; 4.17. The only other NT instance is from Luke, in Ac 9.22 -- where he uses the term to describe how Paul "increased all the more in strength".

But I don't think influence can be narrowed to First Timothy. The examples in Php 4.13 and also Eph 6.10 ("Be strong in the Lord and the strength of his might", right before the passage on the armor of God) may have more influence. If one passage must be selected as inspiration for Ignatius, then Php 4.13 is likely it as it has the idea of enduring/doing all things (πάντα) because Christ empowers (ἐνδυναμόω).

Next up: Ign. Eph. 2.1; Ign. Smyrn. 10.2 || 2Ti 1.16

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Rom. 9.2 || 1Ti 1.13

(2) ἐγὼ δὲ αἰσχύνομαι ἐξ αὐτῶν λέγεσθαι· οὐδὲ γὰρ ἄξιός εἰμι, ὢν ἔσχατος αὐτῶν καὶ ἔκτρωμα· ἀλλʼ ἠλέημαί τις εἶναι, ἐὰν θεοῦ ἐπιτύχω.
(2) But I myself am ashamed to be counted among them, for I am not worthy, since I am the very last of them and an abnormality. But I have been granted the mercy to be someone, if I reach God.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (174, 175). Grand Rapids, Mich.: Baker Books.

13 τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ὑβριστήν, ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ· (1Ti 1.13, NA27)
13 even though I was formerly a blasphemer and a persecutor and a violent, insolent man. But I was shown mercy, because I acted unknowingly in unbelief. (1Ti 1.13, my own translation)

The contact in this instance is slight. A relatively common word (ελεεω, 24x in NT, 16x in AF)* in common syntactic context. The syntactic context is the contrasting use of ἀλλὰ. In both situations, "but I was shown/granted mercy" i used to explain the previous statement.

In Ign. Rom., the previous statement has to do with Ignatius' unworthiness of Christ. In what is perhaps a bit of faux humility, Ignatius pleads that he is not worthy to be counted among the church in Syria because he is an 'abnormality'. This actually has more similarity with another area of Paul's writing (particularly in the use of ἔκτρωμα, an NT hapax that only occurs here in the AF), 1Co 15.8-10 where Paul uses the same word in the same sort of argument. After establishing his unworthiness, Ignatius proceeds to contrast his unworthiness with the statement that, in spite of his unworthiness, he has been given mercy.

This basic idea is very similar to what is happening in First Timothy. Paul establishes his unworthiness to be a servant of Christ by appealing to his former life, where he was a self-described blasphemer, a persecutor, and a violent and insolent man. In Paul's eyes these are disqualifications for the service of Christ. But, says Paul, he was provided mercy. The contrasting use of the provision of mercy in spite of professed unworthiness is what echoes back to First Timothy.

Based on the similar contexts and usage (these two instances are the only instances in NT and AF of κατα + ελεεω), it seems as if Ignatius betrays knowledge of this area of First Timothy (and also First Corinthians) in his argumentation. This is not a loose quotation or even really an allusion. It does, however, seem feasible that Ignatius is making loose references to a few different Pauline thoughts in this one statement.

Next up: Ign. Smyrn. 4.2 || 1Ti 1.12

*The NT is approximately 2.5-3x the size of the AF corpus, so we can see that ελεεω is actually more common in the AF corpus if one compares frequency (24/138019 in NT, 16/~55000 in AF). Ignatius uses the word 6x in his letters, but three of those instances are in prologues (Rom, Phld, Smyrn).

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

Ign. Poly 4.3 || 1Ti 6.2

(3) δούλους καὶ δούλας μὴ ὑπερηφάνει· ἀλλὰ μηδὲ αὐτοὶ φυσιούσθωσαν, ἀλλʼ εἰς δόξαν θεοῦ πλέον δουλευέτωσαν, ἵνα κρείττονος ἐλευθερίας ἀπὸ θεοῦ τύχωσιν. μὴ ἐράτωσαν ἀπὸ τοῦ κοινοῦ ἐλευθεροῦσθαι, ἵνα μὴ δοῦλοι εὑρεθῶσιν ἐπιθυμίας. (Ign. Poly. 4.3)
(3) Do not treat slaves, whether male or female, contemptuously, but neither let them become conceited; instead, let them serve all the more faithfully to the glory of God, that they may obtain from God a better freedom. They should not have a strong desire to be set free at the church’s expense, lest they be found to be slaves of lust. (Ign. Poly. 4.3)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (196, 197). Grand Rapids, Mich.: Baker Books.

2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. Ταῦτα δίδασκε καὶ παρακάλει. (1Ti 6.2, NA27)
2 But those having believers as masters must not be disrespectful because they are brothers, rather they must serve more, because the ones who benefit from their good work are believers and beloved. Command and teach these things. (1Ti 6.2, my own translation)

In both passages, the attitude of believing slaves toward their masters is dealt with. Slaves must serve their masters respectfully (that is, not conceitedly) to bring glory to God.

Contact in this passage is primarily topical, though some lexical similarity is present:

• Ign. Poly. ἀλλὰ μηδὲ αὐτοὶ φυσιούσθωσαν // neither let them become conceited ==> 1Ti μὴ καταφρονείτωσαν // must not be disrespectful

Here the contact is topical. The warning to the slave is essentially the same; Ignatius urges Polycarp that slaves should not become conceited. That is, slaves are to not consider their equality in Christ to adversely affect their relationship with their masters. They are still in a relationship of submission to their master, to subvert that would be to subvert the station they are in. Paul urges Timothy in much the same way; slaves who are believers (and therefore equal in Christ's eyes with their believing masters) are not to suddenly disrespect their masters because they are brothers in Christ. In both cases the underlying sentiment is similar though the words used to describe the sentiment are different.

• Ign. Poly. ἀλλʼ ... πλέον δουλευέτωσαν // let them serve all the more faithfully ==> 1Ti ἀλλὰ μᾶλλον δουλευέτωσαν // rather they must serve more.

Here the contact is both syntactic and lexical. Both clauses use the conjunction ἀλλὰ to provide a logical contrast with what precedes. Instead of being disrespectful, Ignatius writes, slaves are to serve even more faithfully. Equality in Christ is no reason to serve less and to disrespect one's master; it is instead a powerful argument to serve one's master even better than before. In both Ign. Poly. and 1Ti, the verb is δουλεύω occurring in the present active imperative 3d plural δουλευέτωσαν. Both texts make the same contrast with roughly the same language.

However, one aspect that may argue against Ignatius' alluding to First Timothy is the context of the passage. In Ign. Poly., the text is directed to the masters of the slaves. But First Timothy is directed to the slaves themselves.

One further interesting item in this context, however, is Ignatius' displayed knowledge of the book of Ephesians in his next sentences. In Ign. Poly. 5.1, we find:

Flee from wicked practices; better yet, preach sermons about them. Tell my sisters to love the Lord and to be content with their husbands physically and spiritually. In the same way command my brothers in the name of Jesus Christ to love their wives, as the Lord loves the church.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (197). Grand Rapids, Mich.: Baker Books.

This language mirrors that of Eph 5.25, "Husbands, love your wives as Christ loved the church". In some way, Ignatius had knowledge of Ephesians.* This knowledge is displayed in close proximity to our passage which has affinity with First Timothy.

Based on the lexical and syntactic similarity of the contrasting phrase and the somewhat radical idea that slaves should serve their masters more as a result of being brothers in order to properly honor and glorify God, I think it possible that Ignatius displays knowledge of this passage in First Timothy.

Next up: Ign. Rom. 9.2 || 1Ti 1.13

* Understandably knowledge of Ephesians does not prove knowledge of any of the Pastoral Epistles. But there are several possible points of contact between Ignatius' writings and Paul's epistles (9+ pages of links in the Oxford Committee's work). Logic dictates that they can't all be chance, coincidence, or based on some Q-like earlier common source material.

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

There are several points of contact between Ign. Eph. 14.1; 20.1; Magn. 8.1 and 1Ti 1.3-5.

Ign. Eph. 14.1; 20.1; Magn. 8.1 || 1Ti 1.3-5

14.1 Ὧν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς Ἰησοῦν Χριστὸν ἔχητε τὴν πίστιν καὶ τὴν ἀγάπην· ἥτις ἐστὶν ἀρχὴ ζωῆς καὶ τέλος· ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη· τὰ δὲ δύο ἐν ἑνότητι γενόμενα θεός ἐστιν, τὰ δὲ ἄλλα πάντα εἰς καλοκαγαθίαν ἀκόλουθά ἐστιν.
14.1 None of these things escapes your notice, if you have perfect faith and love toward Jesus Christ. For these are the beginning and end of life: faith is the beginning, and love is the end, and the two, when they exist in unity, are God. Everything else that contributes to excellence follows from them.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (144, 145). Grand Rapids, Mich.: Baker Books.

20.1 Ἐάν με καταξιώσῃ Ἰησοῦς Χριστὸς ἐν τῇ προσευχῇ ὑμῶν, καὶ θέλημα ᾖ, ἐν τῷ δευτέρῳ βιβλιδίῳ ὃ μέλλω γράφειν ὑμῖν, προσδηλώσω ὑμῖν ἧς ἠρξάμην οἰκονομίας εἰς τὸν καινὸν ἄνθρωπον Ἰησοῦν Χριστόν, ἐν τῇ αὐτοῦ πίστει καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀναστάσει,
20.1 If Jesus Christ, in response to your prayer, should reckon me worthy, and if it is his will, in a second letter which I intend to write to you I will further explain to you the subject about which I have begun to speak, namely, the divine plan with respect to the new man Jesus Christ, involving faith in him and love for him, his suffering and resurrection,
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (148, 149). Grand Rapids, Mich.: Baker Books.

8.1 Μὴ πλανᾶσθε ταῖς ἑτεροδοξίαις μηδὲ μυθεύμασιν τοῖς παλαιοῖς ἀνωφελέσιν οὖσιν· εἰ γὰρ μέχρι νῦν κατὰ Ἰουδαϊσμὸν ζῶμεν, ὁμολογοῦμεν χάριν μὴ εἰληφέναι.
8.1 Do not be deceived by strange doctrines or antiquated myths, since they are worthless. For if we continue to live in accordance with Judaism, we admit that we have not received grace.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (154, 155). Grand Rapids, Mich.: Baker Books.

3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες ἐκζητήσεις παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει. 5 τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου, (1Ti 1.3-5, NA27)
3 As I urged you while I was on my way to Macedonia, remain at Ephesus so that you may instruct certain people not to teach contrary doctrine, 4 nor to cling to myths and endless genealogies—which give rise to useless speculations rather than administration from God that is by faith. 5 The goal of our instruction is love from a pure heart and a good conscience and faith unfeigned. (1Ti 1.3-5, my own translation)

Three excerpts from Ignatius' letters, each of which have differing points of contact with the opening verses (after the salutation) of First Timothy. I'll handle each point of contact individually below, plus add one of my own.

Ign. Eph. 14.1 || 1Ti 1.5

14.1 ... ἀρχὴ μὲν πίστις, τέλος δὲ ἀγάπη· ...
14.1 ... faith is the beginning, and love is the end, ...

5 τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου, (1Ti 1.3-5, NA27)
5 The goal of our instruction is love from a pure heart and a good conscience and faith unfeigned. (1Ti 1.3-5, my own translation)

Here the similarity is based on a juxtaposition of terms: τελος (end/goal) and αγαπη (love), where love is the end or goal. These occuring with πιστις (faith) in such a close context, and where faith and love are tied together.

The differences, however, are notable. In Ign. Eph., faith and love are a spectrum, with faith at the beginning and love at the end. The same word is used for end (τελος) but is the semantic sense the same? In Ign. Eph. the logical translation is end due to the contrast with beginning. But there is no such order implied in 1Ti 1.5. And there are three items in a list, not two things forming a spectrum.  And the two items that the passages share are in a different order (faith ... love in Ign., love ... faith in 1Ti).

All the same, the lexical correlation, particularly that of τελος and αγαπη, are interesting. Ignatius could be influenced in his construction by First Timothy, but it could just be coincidence.

Ign. Eph. 20.1 || 1Ti 1.4

20.1 ... προσδηλώσω ὑμῖν ἧς ἠρξάμην οἰκονομίας ...
20.1 ... I will further explain to you the subject about which I have begun to speak, namely, the divine plan ...

4 ... οἰκονομίαν θεοῦ τὴν ἐν πίστει. 
4 ... administration from God that is by faith.

Here it seems as if the similarity is based on the one word, οικονομια, in both instances having to do with divine guidance or plan. But it seems to me as if Ign. Eph. 18.2 would be the better passage to posit similarity here:

(2) ὁ γὰρ θεὸς ἡμῶν Ἰησοῦς ὁ Χριστὸς ἐκυοφορήθη ὑπὸ Μαρίας κατʼ οἰκονομίαν θεοῦ, ἐκ σπέρματος μὲν Δαυίδ πνεύματος δὲ ἁγίου· ὃς ἐγεννήθη καὶ ἐβαπτίσθη ἵνα τῷ πάθει τὸ ὕδωρ καθαρίσῃ. (Ign. Eph. 18.2)
(2) For our God, Jesus the Christ, was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit. He was born and was baptized in order that by his suffering he might cleanse the water. (Ign. Eph. 18.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (148, 149). Grand Rapids, Mich.: Baker Books.

In Ign. Eph. 18.2, the lexical similarity is exact: οἰκονομίαν θεοῦ. It may even be that οἰκονομίας in 20.1 is a reference back to 18.2, where the discussion of "God's plan" began. (NB: I would need to re-read Ign. Eph. to confirm that suggestion; note οικονομια is also used in 6.2). Note Col. 1.25, which uses the same terminology:

25 ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, (Col 1.25, NA27)
25 of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, (Col 1.25, ESV)

As regards NT writings, only Paul juxtaposes these two words (cf. also 1Co 9.17). In the AF, only Ignatius does it. I think it is possible that Paul's writings, particularly 1Ti, may have influenced Ignatius here.

Ign. Magn. 8.1 || 1Ti 1.4

8.1 Μὴ πλανᾶσθε ταῖς ἑτεροδοξίαις μηδὲ μυθεύμασιν τοῖς παλαιοῖς ἀνωφελέσιν οὖσιν· εἰ γὰρ μέχρι νῦν κατὰ Ἰουδαϊσμὸν ζῶμεν, ὁμολογοῦμεν χάριν μὴ εἰληφέναι.
8.1 Do not be deceived by strange doctrines or antiquated myths, since they are worthless. For if we continue to live in accordance with Judaism, we admit that we have not received grace.

4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες ἐκζητήσεις παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει.
4 nor to cling to myths and endless genealogies—which give rise to useless speculations rather than administration from God that is by faith.

Here the similarity is topical, on the futility of "myths"; the similarity is not lexical. It appears that Ign. Magn. is dealing with Judaizers (cf. Ign. Magn. 9 as well as the end of 8.1) though the same cannot be as easily said about the myths in First Timothy, where the myths are vague and could be in reference to a few different practices. Perhaps the better influence for Ignatius in this instance is Titus 1.14, which explicilty notes "Jewish myths" (Ἰουδαϊκοῖς μύθοις).

Conclusion

That so many different portions of Ignatius (indeed, more than have been listed by the committee, as the above shows) have some lexical or topical contact with this one portion of First Timothy is curious. Actually, it is more than curious, particularly because the lexical points of contact (apart from αγαπη and πιστις in the first example) are not frequently-occurring words in either writer's letters. Dependence cannot be proven, but the frequency centered on this one area leads me to lean toward the notion that Ignatius knew of First Timothy. Perhaps other possible points of contact (there are several more) will strengthen or weaken my views.

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

There are some affinities between 1Cl 29.1 and 1Ti 2.8.

1Cl 29.1 || 1Ti 2.8

29.1 Προσέλθωμεν οὖν αὐτῷ ἐν ὁσιότητι ψυχῆς, ἁγνὰς καὶ ἀμιάντους χεῖρας αἴροντες πρὸς αὐτόν, ἀγαπῶντες τὸν ἐπιεικῆ καὶ εὔσπλαγχνον πατέρα ἡμῶν ὃς ἐκλογῆς μέρος ἡμᾶς ἐποίησεν ἑαυτῷ.
29. Let us, therefore, approach him in holiness of soul, lifting up to him pure and undefiled hands, loving our gentle and compassionate Father who made us his chosen portion.
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (60, 61). Grand Rapids, Mich.: Baker Books.

8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ. (1Ti 2.8, NA27)
8 Therefore I want men everywhere to pray, lifting holy hands without anger or dispute. (1Ti 2.8, my own translation)

The concepts here are parallel, but dependence is not likely. The image of lifting hands in prayer and/or blessing is known elsewhere in the NT as well as in the LXX and the deuterocanonical books. Four examples will suffice:

50 Ἐξήγαγεν δὲ αὐτοὺς [ἔξω] ἕως πρὸς Βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς. 51 καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν καὶ ἀνεφέρετο εἰς τὸν οὐρανόν. (Lu 24.50-51, ESV)
50 Then [Jesus] led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven. (Lu 24.50-51, ESV)

6 καὶ ηὐλόγησεν Εσδρας κύριον τὸν θεὸν τὸν μέγαν, καὶ ἀπεκρίθη πᾶς ὁ λαὸς καὶ εἶπαν Αμην ἐπάραντες χεῖρας αὐτῶν καὶ ἔκυψαν καὶ προσεκύνησαν τῷ κυρίῳ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν. (Ne 8.6, LXX)
6 And Ezra blessed the Lord, the great God; and all the people answered and said "Amen"; they lifted up their hands and bowed, and worshipped the Lord with their faces toward the ground. (Ne 8.6, my own translation)

1 Ἰδοὺ δὴ εὐλογεῖτε τὸν κύριον, πάντες οἱ δοῦλοι κυρίου οἱ ἑστῶτες ἐν οἴκῳ κυρίου, ἐν αὐλαῖς οἴκου θεοῦ ἡμῶν. 2 ἐν ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εἰς τὰ ἅγια καὶ εὐλογεῖτε τὸν κύριον. (Ps 133.1-2[134.1-2 English])
1 Behold, now bless the Lord, all bond-servants of the Lord who stand in the house of the Lord, in the courts of the house of our God. 2 In the night, lift up your hands unto the holy place and bless the Lord! (Ps 134.1-2[133.1-2 LXX], my own translation)

20 τότε καταβὰς ἐπῆρεν χεῖρας αὐτοῦ ἐπὶ πᾶσαν ἐκκλησίαν υἱῶν Ισραηλ δοῦναι εὐλογίαν κυρίου ἐκ χειλέων αὐτοῦ καὶ ἐν ὀνόματι αὐτοῦ καυχήσασθαι, (Sir 50.20, LXX)
20 While he was descending, he lifted up his hands over the whole congregation of the sons of Israel, to give a blessing of the Lord from his lips and to glory in his name. (Sir 50.20, my own translation)

One difference between these examples and the 1Cl/1Ti example is that the hands are not further qualified with some sense of "pure" or "holy". But that is not to say such examples do not exist; they're just not in the canonical literature. Lightfoot compounds these with additional quotations from Athenagoras (Suppl. 13), επαιρωμεν οσιους χειρας αυτω, and Heliodorus the tragedian in Galen. de Antid. ii. 7 (XIV. p. 145, ed. Kuhn), αλλʼ οσιας μεν χειρας ες ηερα λαμπρον αειρας, commenting further "The expression describes the attitude of the ancients (as of the Orientals at the present day) when engaged in prayer, with extended arms and uplifted palms". (Lightfoot, vol 2 p. 93)

On top of that, note similar imagery of "stretching" (ἐκτείνω) out one's hands in 4Ma 4.11; Jos. Apion 1.209; 1Cl 2.3 and Ep.Barn. 12.2 (L.T. Johnson, p. 198) though these contexts are slightly different than our primary example passages(s). Johnson also lists Seneca, Natural Questions 3, Preface 14; Jos. Wars 5.380; and the Athenagoras citation also listed by Lightfoot as examples of the picture.

On the whole, the concept of lifting hands in prayer to the Lord or in the act of bestowing blessing from the Lord seems well documented across different corpora. There is no reason to think the image used in First Clement comes directly from the use in First Timothy.

Next up: Ign Eph. 14.1; 20.2; Magn. 8.1 || 1Ti 1.3-5

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

There are some affinities between 1Cl 61.2 and 1Ti 1.17.

1Cl 61.2 || 1Ti 1.17

(2) σὺ γάρ, δέσποτα ἐπουράνιε, βασιλεῦ τῶν αἰώνων, δίδως τοῖς υἱοῖς τῶν ἀνθρώπων δόξαν καὶ τιμὴν καὶ ἐξουσίαν τῶν ἐπὶ τῆς γῆς ὑπαρχόντων· σύ, κύριε, διεύθυνον τὴν βουλὴν αὐτῶν κατὰ τὸ καλὸν καὶ εὐάρεστον ἐνώπιόν σου, ὅπως διέποντες ἐν εἰρήνῃ καὶ πραΰτητι εὐσεβῶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην ἐξουσίαν ἵλεώ σου τυγχάνωσιν. (1Cl 61.2)
(2) For you, heavenly Master, King of the ages, give to the sons of men glory and honor and authority over those upon the earth. Lord, direct their plans according to what is good and pleasing in your sight, so that by devoutly administering in peace and gentleness the authority which you have given them they may experience your mercy. (1Cl 61.2)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (98, 99). Grand Rapids, Mich.: Baker Books.

17 Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. (1Ti 1.17, NA27)
17 To the King of eternity, impervious to death, invisible, the only God, honor and glory forever and ever, amen. (1Ti 1.17, my own translation)

The phrase under discussion is βασιλεῦ τῶν αἰώνων, "King of the ages/eternity". It is a striking phrase and grabs one's attention. However, the phrase does occur in Tob 13.6, 10a [LXX 13.7, 11] (also in a variant of Rev 15.3). Here's the Tobit 13.10a/11 instance:

11 ἐξομολογοῦ τῷ κυρίῳ ἀγαθῶς
     καὶ εὐλόγει τὸν βασιλέα τῶν αἰώνων,
ἵνα πάλιν ἡ σκηνὴ αὐτοῦ οἰκοδομηθῇ σοι μετὰ χαρᾶς. (Tob 13.11 LXX)
10a Acknowledge the Lord, for he is good,
     and bless the King of the ages,
so that his tent may be rebuilt in you in joy. (Tob 13.10a NRSV)

The 1Cl and 1Ti instances, however, have a little more in common as they each have alternate formulations describing God in close context. In 1Cl "heavenly Master" and "King of the ages" are both, surprisingly, in the vocative case; working together to describe the same God of whom Clement is making requests. In 1Ti 1.17, the dative case is used in a list of attributes; God is the King of the ages, he is also "impervious to death", "invisible" and "the only God". Tobit, on the other hand, has no immediately preceding or following appositional statements. God is referred to as King or Father of eternity a few times (Tob 13.1, 4, 6 NRSV), but that's it.

Still, there seems little to commend any direct influence of 1Ti 1.17 (or Tob 13) on 1Cl 61.2. Lightfoot notes Clement's earlier use of πατηρ των αιωνων (§35) and Θεος των αιωνων (§55); in light of that βασιλεῦ τῶν αἰώνων does not seem out of place for the author. According to the Oxford Committee, Lightfoot also notes similarity with this phrase and Jewish liturgical form:

The phrase is striking, but Dr. Lightfoot has pointed out in his notes on the passage, that it is probably based upon Jewish liturgical forms ... (54-55).

The direct notes on the passage in Lightfoot's 2-volume work on Clement do not mention anything about Jewish liturgical forms, but Lightfoot probably does mention this elsewhere in the work. I have foggy memories of such a statement in general but no specific reference handy to cite.

All in all, this seems like a phrase that could arise in 1Cl based on other phrases in 1Cl. It is also a phrase that has been used in thanksgivings to the Lord (cf. Tob 13). There seems to be no compelling reason to attribute Clement's usage directly to the Pauline benediction in 1Ti 1.17.

Next up: 1Cl 29.1 || 1Ti 2.8

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

1Cl 2.7 || Titus 3.1; 2Ti 2.21; 3.17; 2Co 9.8

(7) ἀμεταμέλητοι ἦτε ἐπὶ πάσῃ ἀγαθοποιΐᾳ, ἕτοιμοι εἰς πᾶν ἔργον ἀγαθόν. (1Cl 2.7)
(7) You never once regretted doing good, but were “ready for every good work.” (1Cl 2.7)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (30, 31). Grand Rapids, Mich.: Baker Books.

3.1 Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, (Tt 3.1, NA27)
3.1 Remind them to be subject to rulers and authorities, to obey, to be prepared for all good work, (Tt 3.1, my own translation)
21 ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. (2Ti 2.21, NA27)
21 If then anyone might cleanse himself from these, he will be a pot for honor, having been made holy, useful to the master, having been prepared for every good work. (2Ti 2.21, my own translation)
17 ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. (2Ti 3.17, NA27)
17 so that the man of God might be capable, having been equipped for all good work. (2Ti 3.17, my own translation)
8 δυνατεῖ δὲ ὁ θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν, (2Co 9.8, NA27)
8 And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. (2Co 9.8, ESV)

The repeated concept is, obviously, that of "all good work" and the idea of being prepared/equipped for it. I hadn't really noticed the repetition of the phase in Titus and 2Ti before; this does well to bring that repetition out.

The combination is [adj or participle] modified by [εἰς or πρὸς] + πᾶν ἔργον ἀγαθόν. Here are the instances laid out a bit more clearly with the preposition in red and the balance of the prepositional phrase in blue:

1Cl 2.7: ἕτοιμοι εἰς πᾶν ἔργον ἀγαθόν
Tt 3.1: πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι
2Ti 2.21: εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον
2Ti 3.17: πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος
2Co 9.8: περισσεύητε εἰς πᾶν ἔργον ἀγαθόν

As such, one word group stands out in 1Cl 2.7, Tt 3.1 and 2Ti 2.21: ἕτοιμος/ἑτοιμάζω. 2Ti 3.17 and 2Co 9.8, while sharing the prepositional phrase, do not share the modified portion.

Despite the different pronoun in Tt 3.1, it is the reading that 1Cl 2.7 is closest to. Lightfoot (Clement vol. II, p. 18) notes regarding 2Cl 2.7 "The latter clause ἕτοιμοι κ.τ.λ. is from Titus 3.1, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι". In his edition, Lightfoot even puts the Greek in smallcaps, denoting that he sees it as a quotation or allusion. Holmes similarly in his English translation puts "ready for every good work" in quotes and provides a citation of Titus 3.1 as the source. Jerome Quinn, in his Anchor Bible volume on Titus, deals with the discrepancy in pronoun:

The PE do not otherwise use hetoimos, though the cognate verb occurs when 2Ti 2.21 takes up this phrase again. Construing hetoimos with pros, literally "ready for," instead of eis, is rare in biblical Greek (1Pe 3.15; Tob 5.17) and is not found in the Apostolic Fathers. A variation between pros and eis may pertain to current Greek idiomatic style (Moule, Idiom, p. 68) and may thus be conceptually of no consequence. ... The Apostolic Fathers employ hetoimos fewer than a dozen times, principally Ignatius, but 1Cl 2.7 may be quoting Titus (or the list that served as a source at this point) when he writes nostalgically to the troubled Corinthian church, "you were without misgiving in doing every kind of good, ready for every good work." (Quinn 180)

I don't notice any variants at the preposition in Tt 3.1 (Elliott has none listed). But searching for other substantive-modifying prepositional phrases that contained πας, I came across Tt 1.16 which should probably also be added to our list. (Quinn associates 1.16 with 3.1 as well, p. 180)

16 θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι. (Tt 1.16, NA27)
16 They claim to know God, but they deny Him with their works; being detestable and disobedient and unfit for any good work. (Tt 1.16, my own translation)

This is very relevant to the current examination not only because it also uses πρὸς but because it occurs in a list, much like Tt 3.1 does. Comparing Tt 1.16 to Tt 3.1, it is evident that one list (1.16) is a negative list, the other (3.1) is a positive list.

16 They claim to know God,
    but they deny Him with their works;
    being detestable and disobedient
    and unfit for any good work. (Tt 1.16, my own translation)

3 Remind them
    to be subject to rulers and authorities,
    to obey,
    to be prepared for all good work, (Tt 3.1, my own translation)

The last two items on each list contrast each other directly. In 1.16, the target is unbelievers, those described in 1.10-14. They are unfit for any good work. In 3.1, the target is believers, those to whom the glorious salvation in 2.11-14 applies. And the context of 1Cl 2.7 is much the same; it is written with believers in mind.

Due to the contextual similarity, the lexical similarity, and the work of Lightfoot, Quinn and Holmes, I'm inclined to think that Clement here does reflect knowledge of Titus and perhaps even the balance of the Pastoral Epistles.

If that is true, and if First Clement does date to the 90's* then Titus has been established enough by the 90s to be known by the author of First Clement. This argues against a second-century dating of at least Titus; since most concur that the Pastorals were composed around the same time (either together or over a space of 1-2 years) this puts all of the PE before the second century in the late first century at the latest. It will be interesting to see what can be made of other affinities between First Clement and the Pastoral Epistles.

* Lightfoot strongly argues for this. Holmes also notes "There is widespread agreement in dating this letter about a.d. 95–97, in the last year of the emperor Domitian or the first of his successor, Nerva." (Holmes 23).

Posted by Rick Brannan

[This post is part of a series on The Pastoral Epistles in the Apostolic Fathers. RWB]

The discussion of First Clement in The New Testament in the Apostolic Fathers lists four areas of potential reference to the Pastoral Epistles. The readings range from a 'c' rating to a 'not classed' rating.

The instance under discussion today is the 'c' rated reading.

1Cl 1.3 || Titus 2.4-5

(3) ἀπροσωπολήμπτως γὰρ πάντα ἐποιεῖτε, και τοῖς νομίμοις τοῦ θεοῦ ἐπορεύεσθε, ὑποτασσόμενοι τοῖς ἡγουμένοις ὑμῶν καὶ τιμὴν τὴν καθήκουσαν ἀπονέμοντες τοῖς παρʼ ὑμῖν πρεσβυτέροις· νέοις τε μέτρια καὶ σεμνὰ νοεῖν ἐπετρέπετε· γυναιξίν τε ἐν ἀμώμῳ καὶ σεμνῇ καὶ ἁγνῇ συνειδήσει πάντα ἐπιτελεῖν παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν· ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε, πάνυ σωφρονούσας. (1Cl 1.3)
(3) For you did everything without partiality, and you lived in accordance with the laws of God, submitting yourselves to your leaders and giving to the older men among you the honor due them. You instructed the young to think temperate and proper thoughts; you charged the women to perform all their duties with a blameless, reverent, and pure conscience, cherishing their own husbands, as is right; and you taught them to abide by the rule of obedience, and to manage the affairs of their household with dignity and all discretion. (1Cl 1.3)
Holmes, M. W. (1999). The Apostolic Fathers : Greek texts and English translations (Updated ed.) (28-29). Grand Rapids, Mich.: Baker Books.

4 ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους 5 σώφρονας ἁγνὰς οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. (Tt 2.4-5, NA27)
4 so that they might encourage the younger women to love their husbands, love their children, 5 to be sober minded, pure, fulfilling their household duties, kind, being subject to their own husbands, so that the word of God is not blasphemed. (Tt 2.4-5, my own translation)

The surrounding context in Titus (Tt 2.1-8) also has similar concepts to those mentioned in the first portion of 1Cl 1.3, particularly the bits about older men and "the young". Also note the similar idea of submitting to leaders; this idea is familiar in First Timothy, both to governmental leaders and also to overseers and elders.

The striking portion of 1Cl 1.3, compared to Tt 2.4-5, has to do with lexical similarity in the passage describing the charge to the women. The Oxford committee highlights several items. The following list has text from Clement on the left and text from Titus on the right; translations are on alternating lines.

• ἁγνῇ συνειδήσει -> ἁγνὰς
• pure conscience -> pure/good
• στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν -> φιλάνδρους
• cherishing their own husbands -> love their own husbands
• ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας -> ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν
• to abide in the rule of obedience -> being subject to their own husbands
• οἰκουργεῖν -> οἰκουργοὺς
• manage affairs of the household -> fulfilling household duties
• πάνυ σ