302 philip l. tite
in recognizing the importance of eschatology in this letter, argues that
laodiceans “sanitizes” Paul by presenting him as neither antinomian nor
a teacher of a fully realized eschatology.30 likely, laodiceans advocates
a realized eschatology within a future eschatological framework.31 What
is clear is that the recipients are being exhorted to follow the example of
both Ps.-Paul and his co-workers in order to share in that life (i.e., divine
mercy). With the central element, the letter body exemplifies apostolic
suffering for the community to emulate or at least identify with. this cen-
tral unit, furthermore, reinforces the authority of the letter writer.
from the preceding discussion, it is clear that the letter body of laod-
iceans can be discerned by epistolary means. the body has clearly delin-
eated opening, middle, and closing sections. the letter, furthermore, is
not lacking in purpose nor is it a chaotic assemblage of random Pauline
phrases. rather, the body of this letter is carefully structured with a cohe-
sive argument that unpacks the motivation for writing by using Ps.-Paul
as a moral example of suffering; a moral example that should guide the
recipients in their response to the dangers facing them from false teachers.
death; this suggests to me that there is a continuance of a present realization of life). It
is also unclear if ut, opening the subordinate clause at v. 9b, marks a condition on which
“his mercy” will be able to “work in you” (i.e., if the recipients share the same love and
are likeminded, then his mercy will be at work among them) or if it marks a result of the
independent clause (i.e., the purpose or outcome of his mercy working among them is that
the recipients will be of the same love and be like-minded). lightfoot, Colossians, 294, and
anger, Laodiceans, 172 (reproducing hutter’s greek translation; elias hutter, Polyglott New
Testament [nuremberg, 1599]), take this particle for ἵνα as the underlying greek. a ἵνα-
clause would suggest that the recipients will be brought into a state of unity (same love
and like-mindedness) as a result of god’s mercy, rather than as a precondition for receiv-
ing that mercy. My initial preference is for the former reading given the hortatory nature
of this letter, though both are viable readings, and grammatically the latter reading may
carry greater weight. regardless, the eschatological nuance in v. 9 seems to be a present
realization of divine benefit within the community, though the latter reading would more
firmly fit a realized eschatology as the author assumes that the church will continue to be
unified in their faith in the present crisis.
30 Pervo, Paul, 108. Magee, “exalted apostle,” 129, reads Ps.-Paul’s “salvation” (ad salute
perpetuam) in v. 7 as eschatological rather than as freedom from prison. Magee, however,
does not expand on this insight, except to note a possible Marcionite reading from har-
nack (though I see no reason to read this verse as reflecting Marcionite theology, and I
doubt Magee would either). Magee’s lack of explication is largely due to the dismissive
approach underlying the discussion, especially with a privileged exegetical place given to
Philippians (as if laodiceans, to have any value or rhetorical meaning, must follow the
discussion of canonical Philippians): “But by ignoring some material from Phil 1:20... the
author [of laodiceans] once again reflects a shallow understanding of Paul’s central moti-
vation in the original passage... the author merely echoes Phil 1:21.”
31 so also Pervo, Paul, 108: “other deutero-Pauline features include a... strong empha-
sis upon eschatology, with a tendency toward individualized eschatology and the final
judgment (vv. 3, 5, 7, 10).”