The Text of Eph 5.22 and the Start of the Ephesian Household Code

The widespread disagreement about where the Ephesian household code begins is largely based on an equally widespread agreement that the original text of Eph 5.22 has no verb. This article addresses the former by challenging the latter. Treating the textual problem as a choice between three rather than two readings means that ὑποτασσέσθωσαν emerges as the reading that is best attested, the more difficult, and the one that best explains the others. The result is a smooth flow throughout this section of Ephesians.

Colossians: Background and contexts

This article explores various facets of the historical background that assist in illuminating passages within Colossians, including the hymn to Christ (Col 1:15–20), the conflict that seems to have prompted the letter (Col 2:8–19), and the household code (Col 3:18–25). This exploration relies on archaeological evidence as well as texts from extra-biblical sources to project what the original recipients of this letter might have heard and understood when they received it.

Paul’s social network in Colossians: Friends and coworkers in the Lycus Valley

Various friends and coworkers are associated with the social network of the Apostle Paul and his connection to the church at Colossae: Timothy, Tychicus, Aristarchus, and Archippus. A close examination focuses upon two of these coworkers and friends, Nympha and Epaphras. A careful exploration and analysis of the Colossian social network illustrates that conflicts exist within the social network, especially in the tension between the equality of all as baptized into Christ and the hierarchy of the paterfamilias-run household and empire. The text-segments of Colossians 1 and the household code in Col 3:18–4:1 exemplify the social tensions that existed in the body of Christ, and are instructive about living within the conflicts.

Polycarp, Paul, and the Letters to Timothy

Building on recent discussions of the Paulusbild in the second century, this study argues that Polycarp’s image of Paul is framed by his use of 1-2 Timothy. The essay first examines Polycarp’s allusions to 1 Tim 6:7, 10, similarities to the household code in 1 Tim 2:8-3:13, and the reversal of a phrase in 2 Tim 4:10. Two conclusions are then drawn. First, Polycarp’s use of language from 1-2 Timothy fits loosely within the standards of ancient quotation. Second, Polycarp’s depiction of Paul as a suffering, pastoral figure is closely tied to his use of language from 1-2 Timothy.

Slavery, Sexuality and House Churches: A Reassessment of Colossians 3.18–4.1 in Light of New Research on the Roman Family

The instructions to slaves and masters in the Colossian Haustafel have long raised questions about their concrete meaning for their intended audience. Drawing principally on recent research on the Roman family, but also on other texts, inscriptions and imagery, this article seeks to show that the implications of the household code for the sexual treatment of slaves must have varied widely. Important factors included the believing or non-believing nature of each household and the complexity of familial arrangements generally. Ultimately, Colossians appears implicitly to recognise a degree of honour in the case of slaves, a view that may sometimes have led to greater respect for familial/sexual boundaries than was otherwise usual.