Deutero-Pauline Epistles1. After reading all the reading assignments, in a few sentences and in your own words, describe the writing style of the Deutero-Paulinist writer of Colossians and Ephesians. Is it formal or informal, wordy, flowery, down to earth, sarcastic, angry, etc.? Do you see differences between Paul’s writing style and the writer of Colossians and Ephesians? If so, explain. If you have been doing the readings in the last few weeks you should be able to see the differences and explain it in your own words. attached. readings and pdfs . Please only use. the materials. provided 2. Scholars find many differences between the theology of the Deutero-Paulinist writer and Paul’s theology. Identify 3 of the strongest differences. (Elements of theology include concepts of God, Christ, what it means to be a Christian, salvation, etc.).New Testament Reading: ColossiansColossianschapter 1: LinkLinks to an external site.chapter 2: LinkLinks to an external site.chapter 3: LinkLinks to an external site.chapter 4: LinkLinks to an external site.New Testament Reading: EphesiansEphesianschapter 1 LinkLinks to an external site.chapter 2 LinkLinks to an external site.chapter 3 LinkLinks to an external site.chapter 4 LinkLinks to an external site.chapter 5 LinkLinks to an external site.chapter 6 LinkLinks to an external site.
The Letter
to the Ephesians
The Letter of “Paul” to the Ephesians
is not by Paul
and not to the Ephesians.
Textual Analysis: The title “The Letter of Paul to the Ephesians”
was not in our earliest manuscript of the New Testament, P46.
The letter is addressed “to the saints at Ephesus”
which also was not in P46.
Why this letter to the Ephesians is not by Paul
1. Characteristic elements of Paul’s writing style are missing:
A. Sentences are much longer than in Paul’s undisputed letters.
Many sentences are over 50 words long.
Ephesians 1.15-23, 3.1-7, and 4.11-16 are all one sentence in Greek.
Characteristic elements of Paul’s writing style are missing
B. Emotion (warmth, anger, frustration, caring, heartfelt longing, etc.
The emotion in this letter of Ephesians is watered-down.
C. There is no earthy language or sarcasm (such as watch out for the dogs,
we were like a nurse among you, I’m sending my very heart, we fed you
with milk, etc.).
The Deutero-Paulinist writer of Ephesians is more formal, wordy, eloquent.
2. Differences in content and vocabulary between Paul
and the Deutero-Paulinist writer of Ephesians:
One of the greatest differences has to do with his theology:
specifically the concept of “imitation.”
Ephesians 5.1 Therefore be imitators of God, as beloved children.
Paul never says to “imitate God.”
Paul says imitate Christ,
imitate me,
imitate the churches of Macedonia
as they imitate him
as he imitates Christ.
There is a chain of modeling, that is visible, not invisible.
Also, in Paul’s undisputed letters, he often describes his life
as suffering like Christ.
(1 Cor 15.30f, 2 Cor 1.8, 4.8-12, 6.4f, 11.23f, 12.10)
Differences in content and vocabulary (continued)
Ephesians 1.12-14 says “praise Christ.”
Paul’s theology is praise God, follow Christ.
Ephesians 1.10, 20-22 and 2.11-22
“Christ has been sent to unite all things on heaven and earth
and to have all authority, and he sits in heaven at the right hand of God.”
This is the cosmic Christ.
This is an advance of Paul’s idea.
For Paul, Christ does not sit in heaven.
Ephesians 3.16-18
“According to the riches of his (God’s) glory he may grant you to be
strengthened with might through his Spirit in the inner man, and that Christ
may dwell in your hearts through faith; that you being rooted and grounded in
love, may have power to comprehend with all the saints what is the breadth
and length and height and depth, and to know the love of Christ which
surpasses knowledge, that you may be filled with the fullness of God.”
This sounds more like the Other Builder in 1 Corinthians than like Paul.
Paul doesn’t talk about the riches and being filled with the fullness
(pleroma in Greek) of God, but the Other Builder does.
Ephesians 1.17-18
I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a
spirit of wisdom and revelation as you come to know him, so that, with the
eyes of your heart enlightened you may know what is the hope to which he
has called you, what are the riches of his glorious inheritance, among the
saints, and what is the immeasurable greatness of his power for us who
believe, according to the working of his great power.
Paul does not speak about enlightenment and riches.
This is very eloquent writing, Paul’s is more earthy.
Ephesians 2.12
Concerning the Gentiles, “they were formerly without God and without hope.”
Paul said in Romans 1.20 concerning the Gentiles, “ever since the creation of
the world his (God’s) invisible nature, namely his eternal power and deity, has
been clearly perceived in the things that have been made.”
So, the Gentiles were not without God, for they could see his invisible essence
in Nature.
Ephesians 2.20
“You are members of the household of God … built upon the foundation of
the apostles and prophets, with Christ Jesus as the cornerstone.”
Ephesians 3.5 “the holy apostles”
For Paul, the foundation is Jesus (1 Corinthians 3), not the apostles.
This is taking Paul’s idea and advancing it.
Paul, who is an apostle, does not refer to the apostles as “holy.”
Ephesians 5.22 wives be subject to your husbands …
Ephesians 6.5 Slaves obey your earthly masters with fear and trembling…
This is hierarchy, not equality.
On the contrary, Paul’s view in Galatians 3.28 was “there is no longer slave or free;
there is no longer male and female; for all of you are one in Christ Jesus.”
Paul’s view is there should be no distinctions in terms of gender and ethnicity,
but rather there should be equality.
For the Deutero-Paulinist writer of Ephesians
there is a hierarchical ordering within the church:
God
Christ
Apostles
Male, parent, master
Female, child, slave
As the New Testament progresses to the Trito-Pauline epistles
of 1 and 2 Timothy and Titus, hierarchy will continue to develop.
Bishops will be added in the line-up after the apostles as part of the
“offices” of the church. This will be the case in 1 Timothy and Titus.
Instead of Christianity transforming society with the radical equality of Paul’s view
the writings of the Deutero-Paulinists (Colossians and Ephesians)
show that the Church is being conformed to Roman society.
This hierarchical structuring will continue to develop further with the
historic Catholic Church which still to this day does not allow female priests.
Unfortunately, discrimination of women and the condoning of slavery
has been kept alive through the scriptures
because of the Deutero-Paulinist writings.
Paul’s view of equality has tended to be pushed aside concerning these topics.
But equality is there for those who read the scriptures carefully.
Lecture by Prof. J. Corey, Ph.D., Victor Valley College
The Letter of Paul
to the Colossians
Colossians claims to be by Paul
This claim is made 3 times
1.1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother.
1.23 I, Paul, became a servant of this gospel
4.18 I, Paul, write this greeting with my own hand.
In none of the undisputed letters does Paul say it is he 3 times.
If we analyze the letter
in terms of language, content, and style
it becomes clear that this letter is not by Paul.
First, this writer, the Deutero-Paulinist, uses very long sentences.
This is easier to see in Greek.
Look at Colossians 1.3-8. This is all one sentence in Greek (but not in English).
(3) In our prayers for you we always thank God the Father of our Lord Jesus
Christ, for we have heard of your faith in Christ Jesus and of the love that you
have for all the saints, because of the hope laid up for you in heaven. You have
heard of this hope before in the word of the truth, the gospel that has come to
you. Just as it is bearing fruit and growing in the whole world, so it has been
bearing fruit among yourselves from the day you heard it and truly
comprehended the grace of God. This you learned from Paphras, our beloved
fellow servant. He is a faithful minister of Christ on your behalf, (8) and he has
made known to us your love in the Spirit.
Colossians 1.9-20 is also all one sentence in Greek
(9) For this reason, since the day we heard it, we have not ceased praying for you and
asking that you may be filled with the knowledge of God’s will in all spiritual wisdom
and understanding, (10) so that you may lead lives worthy of the Lord, fully pleasing to
him, as you bear fruit in every good work and as you grow in the knowledge of God.
(11) May you be made strong with all the strength that comes from his glorious power,
and may you be prepared to endure everything with patience, while joyfully (12) giving
thanks to the Father, who has enabled you to share in the inheritance of the saints in
the light. (13) He has rescued us from the power of darkness and transferred us into
the kingdom of his beloved Son, (14) in whom we have redemption, the forgiveness of
sins. (15) He is the image of the invisible God, the firstborn of all creation; (16) for in
him all things in heaven and on earth were created, things visible and invisible,
whether thrones or dominions or rulers or powers – all things have been created
through him and for him. (17) He himself is before all things, and in him all things hold
together. (18) He is the head of the body, the church; he is the beginning, the firstborn
from the dead, so that he might come to have first place in everything. (19) For in him
all the fullness of God was pleased to dwell (20) and through him God was pleased to
reconcile to himself all things, whether on earth or in heaven, by making peace
through the blood of his cross.
This is also a good example of the Deutero-Paulinist writer’s theology.
As we proceed through this lecture
we will be comparing
the Deutero-Paulinist writer’s content, vocabulary, and style
to Pauls’ content, vocabulary, and style.
Deutero-Paulinist writer of Colossians vs. Paul’s view
Colossians 1.5
“The hope laid up for you in heaven.”
This theology of the Deutero-Paulinist
writer is too passive.
1 Corinthians 15.58
“Be steadfast, immovable, always
abounding in the work of the Lord,
knowing that in the Lord your labor is
not in vain.
Paul has a very active theology: work
Deutero-Paulinist writer
vs.
Paul
2 Corinthians 11.23-28 “I am talking like a madman
– with far more labors, far more imprisonments,
with countless beatings, and often near death. Five
times I have received … forty lashes less one.
Three times I have been beaten with rods, once I
was stoned. Three times I have been shipwrecked;
This is called “Realized Eschatology.” It means
a night and a day I have been adrift at sea; on
that for this writer we have already obtained frequent journeys, in danger from rivers, danger
salvation. Whether this is true or not, it is not from robbers, danger from my own people, danger
Paul’s view.
from Gentiles …”
Paul’s words do not express being delivered from
anything but instead working hard.
Philippians 3.10 I want to know Christ and the
power of his resurrection and the sharing of his
sufferings by becoming like him in his death, if
somehow I may attain the resurrection from the
dead. Not that I have already attained this or have
already reached the goal…
Colossians 1.13
God has delivered us from the power of
darkness and transferred us to the kingdom
of his beloved Son.
Deutero-Paulist
1.15 Christ is the image of the
invisible God.
This is taking Paul’s idea in 2
Corinthians and changing it.
1.15 Christ is the first-born of all
creation.
vs.
Paul
2 Corinthians 4.4 Christ is the
image of the glory of God
Romans 8.29 Be conformed to the
image of his Son in order that he
might be the first-born among
This is taking Paul’s idea in Romans many brothers and sisters (a family)
and changing and expanding it.
Colossians Deutero-Paulinst
1.16 in him (Christ) all things were
created … He is before all things, and
in him all things hold together.
This is not Paul’s view. It is not Mark’s
view or Matthew’s or Luke’s.
This view is however similar to John’s
view of Jesus as the Logos, which is a
much later view.
vs.
Paul
Paul never said anything like this in his
undisputed letters. He does not say
that Jesus created the world. He says
that Jesus will hand over the kingdom
to God (1 Cor 15) and that God is the
creator of the world.
Colossians Deutero-Paulinist
vs.
Paul
1.19 “In him (Christ) all the fullness Paul never said anything like this in
(pleroma) of God was pleased to
his undisputed letters.
dwell.”
This is a Gnostic Christian
statement, and similar to the
teachings of the Other Builder, the
rival teacher that Paul battles
against in 1 Corinthians.
Deutero-Paulinist writer of Colossians
vs.
Colossians 1.23 the gospel has been
preached to every creature under
heaven.
This statement is simply not true. Paul
himself continued to work hard to
spread the gospel until he was
executed.
Paul would never say that Christ was
lacking anything.
1.24 In my flesh, I complete what is
lacking in Christ’s afflictions.
Paul
1.25 The writer says he holds a “divine Paul never refers to his commission from God
office.” This shows the development as an “office.” He regards himself as an
“apostle,” which means one who is sent.
of the institutional church.
1.29 For this toil, striving with all
Paul does not talk about being
energy which he powerfully inspires
“inspired.” It is not the vocabulary that
within me.
he uses.
Deutero-Paulinist writer of Colossians
Colossians 1.28 that we may
present every one mature in
Christ.
vs.
Paul
In 1 Corinthians 3 Paul had said
that some are still infants in Christ,
and reported that there was still
quarreling, gossip, slander, and
general works of the flesh among
us. He also said in 1 Thessalonians
that Christ was coming any day
now. So there will not be time for
all of us to grow to maturity.
The Deutero-Paulinist writer of Colossians
Colossians 2.2 We have all the riches
of assured understanding and the
knowledge of God’s mystery.
Colossians 2.10 You have come to
fullness of life in him.
vs.
Paul
This is not Paul’s theology. In fact, this
is the opposite of Paul’s theology. This
is the Other Builder’s theology. In 1
Corinthians 4.8-13 Paul mocks this
theology when he says, Already you
are filled! Already you have become
rich! Without us you have become
kings! Then he goes on to say that he
has suffered hunger, homelessness
and beatings. Paul is not experiencing
fullness of life as a follower of Christ.
He is suffering like Christ.
Deutero-Paulinist writer of Colossians
vs.
Paul
Colossians 2.10 Christ is the head This is taking Paul’s idea and advancing it.
of all rule and authority.
Paul had said, You (in the church) are the
body of Christ (1 Corinthians 12.27) and in
Romans 12.5, we (Christians) though
many, are one body in Christ. The head of
every man is Christ; the head of Christ is
God (1 Corinthians 11.3)
Deutero-Paulinist writer of Colossians
vs.
Colossians 3.3
You have died and your life is hid in
Christ.
2 Corinthians 1.5 we share in Christ’s
sufferings. 2 Cor 4.8-11 We are afflicted in
every way, but not crushed, perplexed, but
not driven to despair, persecuted, …
2 Cor 11.25 Three times I was beaten with
rods. … Three times I was shipwrecked; … in
danger from rivers … bandits … from my own
people …from Gentiles, danger in the city…
wilderness…sea… hungry and thirsty, often
without food …
Paul is most definitely not “hid” in Christ.
2 Cor 5.10 For we must all appear before the
judgment seat of Christ, so that each one may
receive good or evil, according to what he has
done. So for Paul, your fate is not decided yet.
This theology is far too passive;
Paul has an active theology as
described in 2 Corinthians 4, and
2 Cor 11.23f
And we all have to face judgment
when we die according to Paul.
Paul
Deutero-Paulinist writer of Colossians vs.
Paul
This writer of Colossians has a
watered-down version of Love
compared to Paul’s transformative
version.
For Paul, LOVE is a transformative
power. It breaks down barriers of
hostility. It is the highest way to be
ethical. Paul told the people of the
Corinthian church to love one
Colossians 2.2: That their hearts may another. This is how he describes it.
Love is patient and kind, not jealous or
be encouraged as they are knit
boastful, arrogant or rude, it does not insist
together in love.
on its own way, it is not irritable or
Colossians 3.14 Put on love, which
resentful, Love does not rejoice at wrong,
binds everything together in perfect but rejoices in the right. Love bears all
harmony.
things … 1 Corinthians 13
Make love your aim 1 Corinthians 14.1
Deutero-Paulinist writer of Colossians vs. Paul
Colossians 3.11
“There cannot be Greek or Jew,
Uncircumcised or circumcised,
Barbarian or Sythian, slave or free.”
Galatians 3.28
“There is neither Jew nor Greek, slave
nor free, male or female, for we are all
one in Christ Jesus.”
What the writer is saying is that there should
be no distinctions made in the church based
on ethnicity and social conventions.
Although this writer uses more words, he
leaves out that there should be no
distinctions between male and female.
Paul said that there should be no
distinctions made in the church based
on ethnicity, gender, and social class.
He describes equality in the church.
Deutero-Paulinist writer of Colossians
Colossians 3.18-24
(18) “Wives be subject to your
husbands … (22) Slaves, obey your
earthly masters in everything …
(24) Since you know that from the
Lord you will receive an inheritance
as your reward …”
vs. Paul
Galatians 3.28:
“There is neither Jew nor Greek,
slave nor free, male or female for
we are all one in Christ.”
1 Corinthians 7.21:
Were you a slave when called? … if
you can gain your freedom, avail
While Paul teaches equality, the
yourself of the opportunity … do not
Deutero-Paulinist writer of Colossians become slaves of men.”
teaches inequality and hierarchy
Paul’s view is radical equality and
(conforming to the rules of Roman
love (1 Corinthians 13) towards one
society) and seeks to keep women and another. These ideas have the
slaves subordinate promising a reward
power to transform society.
in heaven.
Deutero-Paulinist writer of Colossians vs. Paul
Colossians 4.16 “make sure this
Paul has never said in his letters to
letter gets to the Laodicians.”
pass the letter onto another church.
The church at Laodicia was led by a
woman, Nympha. The DeuteroPaulinist writer of Colossians is
trying to keep women subordinate. Paul, being Jewish and therefore
circumcised, would not introduce
Colossians 4.10 “Aristarchus … Mark people mentioning whether or not
they were circumcised. Paul said in
… Barnabas … Jesus called Justus.
Galatians 6.15 “For neither
These are the only men of the
circumcision counts for anything nor
circumcision among my fellow
uncircumcision, but a new creation.”
workers.”
Summary
The Deutero-Paulinist writer of Colossians is a second generation Christian, he takes Paul’s
ideas and expands on them. He has very similar ideas to “the Other Builder” that Paul was so
angry at in 1 Corinthians. If this is the Other Builder, a Gnostic Christian, he has outlived Paul.
Paul had been executed under Nero.
This writer has a very passive theology in comparison to Paul’s active theology. He writes that
we are “hid” away in Christ, that we have all knowledge of God and experience the fullness of
Christ, and the riches (the very ideas of the Other Builder). In contrast, Paul speaks of his
suffering.
The writer of Colossians believes in maintaining a hierarchical structure in society as in Roman
society: men rule women, owners over slaves. Paul, on the other hand, advocated for a church
society based on equality.
Paul expressed a transforming view of LOVE to be practiced in Christian communities. The
Deutero-Paulinist’s view of love is weaker.
Paul writes with short, succinct sentences (in Greek) and addresses specific issues going on in
the churches that he started. He uses emotion, earthy language, metaphors, sarcasm, and
mentions women co-workers (Chloe, Priscilla, Phoebe, Euodia, Syntyche, Mary, Junia/Julia).
The Deuter-Paulinist uses very long, formal, eloquent sentences.
Lecture on Colossians by Prof. J. Corey, Victor Valley College
Introduction to
the Deutero-Pauline Letters:
Colossians, Ephesians, 2 Thessalonians
Colossians, Ephesians, and 2 Thessalonians
claim to be by Paul,
yet are different in terms of style, content, and vocabulary
from Paul’s undisputed letters.
Pseudepigraphy is writings under a false name.
Forgery was a common practice in antiquity.
There were no copyright laws.
There were several reasons for pseudepigraphy:
1. Profit
2. Humility: students often put their teachers name on documents to
show that everything they learned came from them.
3. Putting a famous name on a document gave it more authority.
Forgeries included copying the style of writing, personal requests,
emphatic insistence that the person really was the true author, etc.
The ancients also had tests for forgery
1. anachronisms: it literally means “against time.” This method looks for
evidence of elements in the writing which did not exist in the time of the
alleged author.
2. A comparison of the suspected forgery to the alleged writer’s known
writings, in terms of content, style, vocabulary.
Usually, forgeries were not written out of bad intent, but good.
For example, after Paul had died which according to Clement bishop of Rome
was prior to 68 CE, the early Christians needed help and guidance.
So the author of the pseudepigraphic writings is trying to pass on hope
and wisdom in Paul’s name. But there could also be other not-so-good
motives as we will see.
Jesus lived in the first third of the first century.
Paul lived and wrote during the middle third of the first century.
The Deutero-Paulinist wrote during the last third of the first century.
The problems being addressed in the Deutero-Pauline letters
are different than those in the Undisputed Letters of Paul.
The problems are further along in church development.
There is also a clear difference from Paul’s theology.
Equality in the church is replaced by hierarchy.
There is also a difference in vocabulary and style of writing.
Paul’s letters include personal, localized features that show he
had previously been in the church that he is writing to.
The Deutero-Pauline letters have very little of this.
Paul displays emotion, earthy language, metaphors, and sarcasm.
The Deutero-Pauline letters have very little of this.
Paul respected female co-workers.
The Deutero-Paulinist seeks to limit women’s involvement.
Paul expresses equality. The Deutero-Pauline writer does not.
In Greek, Paul usually uses shorter sentences than the Deutero-Pauline writer.
The Deutero-Pauline writer uses vocabulary that Paul does not.
All of this will be shown as we go through the Deutero-Pauline letters.
Lecture on introduction to Deutero-Pauline Epistles by Prof. J. Corey, Ph.D., Victor Valley College