Abstract
Greg Beale has written a major scholarly commentary on Colossians and Philemon in the prestigious Baker Evangelical Commentary on the New Testament series. As might be expected, the bulk of the volume focuses on Colossians (pp. 1–365), with Philemon being treated in shorter compass (pp. 367–437). It is in relation to Colossians that Beale seeks to make his greatest contribution. In this regard he outlines two key contributions of his commentary. These are ‘(1) study the OT allusions in a more trenchant manner than previously in order to determine how they might affect the interpretation of Colossians; (2) study how Jewish exegetical tradition interpreted these same OT allusions and how such interpretation related to the use in Colossians’ (p. xi). From this perspective, one of the key things that Beale offers is that these proposed allusions occur at key junctures in the epistle and thus are of great importance for the overall exegesis of the letter.
A particular strength of this treatment of Colossians (and to a lesser extent Philemon also) is the depth of close exegesis. Beale focuses attention on some of the knotty exegetical issues, and in this regard he is a reliable guide to those wishing to undertake a close reading of the text. The potentially theologically problematic statement in Col 1:24, where Paul states that he ‘fills up what is lacking in the tribulation of Christ’, is handled carefully, outlining several alternative views, but also laying out the arguments for the view he takes: ‘Paul is completing the prophesied sufferings of the Messiah. This does not mean Christ’s unique atoning sufferings were incomplete or inadequate but that the general, imitative suffering of Christ in fulfilling the prophecy of Israelite and Gentile salvation were incomplete’ (p. 141). Beale describes Col 2.18 as ‘one of the most debated texts in Colossians and perhaps in the entire NT’ (p. 224). Here he supports the view that the author is describing the enticement to participate in the actual worship of angels (objective genitive). The key phrase in the verse ἃ ἑόρακεν ἐμβατεύων (here intentionally left untranslated) is discussed at length (pp. 227-237). Beale comes to the view that ‘2:18 is a warning against a false view of the temple, an antitemple detour, which the false teachers are contending people need to experience in order not to be disqualified from first-class Christian status’ (p. 236). Such close reading of the text exemplifies Beale’s exegesis throughout the commentary.
The introductions to both letters are relatively short—Colossians (pp. 1–21) and Philemon (pp. 367–374). Here one might have wished for more, both in terms of the detail given to topics discussed but also in terms of the range of topics covered. It is also worth mentioning the four excurses at the end of the volume, which supplement the introductory material (p. 439–457). The four major topics covered in the introduction to Colossians are as follows. First, authorship (pp. 1–8). Here Beale strongly supports Pauline authorship and he makes the following observation ‘Paul’s own development in his writing style and theology or his use of various kinds of secretaries or variations in circumstances sufficiently explain any significant differences from the seven accepted Pauline letters’ (p. 7). Thus Beale both acknowledges some of the differences that occur in Colossians, but draws on a number of classic counterarguments in support of Paul’s authorship.
Second, in terms of place and date of writing, he is cautious about deciding between Rome or Ephesus as Paul’s location when the letter was written, but he appears to lean towards Ephesus as the location and a date in the early 50s. In regard to the site of Colossae he repeats the out-dated view that ‘[a]fter a severe earthquake in the region of Colossae, the populace moved to the nearby town of Chonae (Honaz), so afterwards Colossae was eventually abandoned’ (p. 9). Here the evidence of recent archaeological finds and the description of that work, especially by Alan Cadwallader, would have provided a more accurate description of continued inhabitation and rebuilding activity that occurred after the seismic activity. The third major area discussed in the introduction is the study of the Old Testament in Colossians (pp. 9–12). As was noted, this is one of the key distinctive aspects of Beale’s approach in regards to Colossians.
Fourth, Beale discusses the nature of the false teaching at Colossae. He concludes that the false teaching that occasioned Colossians was a combination of pagan and distorted Jewish though. Here Beale states that ‘[t]his syncretism is natural since, as we have seen above, there was a significant Jewish population in Colossae, while the majority of the population was Gentile. Such syncretism is not new, as noted earlier, since false teaching in the OT arose from a combining pagan idolatry with the worship of Yahweh’ (p. 16). There is perhaps a need to gently question some of these claims. While there were certainly Jews in the larger region of Phrygia the evidence for the number of Jews throughout the province is difficult to assess and in particular to date there is no specific evidence that links a Jewish population with the small urban centre of Colossae. Perhaps further archaeological evidence might reveal the presence of a synagogue. However, until such hard evidence is forthcoming it is perhaps best to be more circumspect in stating too much about a Jewish presence in Colossae itself. Second, while briefly mentioning the work of Adam Copenhaver in a footnote (p. 16 n. 36) as questioning the theory of specific opponents in Colossae, it may have been expected that the landmark and seminal essay by Morna Hooker would have formed part of the discussion (‘Were there false teacher in Colossae?’ [1973]). While Hooker may be incorrect in her views, given that Beale contends for a specific variety of false teaching one might have expected some acknowledgment of the origin of the opposing point of view.
Overall, Beale has written an exegetically detailed and highly serviceable commentary. His perspectives on authorship, date and relationship to Judaism will all be congenial to evangelical readers. However, it would be wrong to limit the valuable of this commentary by considering it to be partisan. It is probably the case that it will be used most widely for its specific exegetical insights and its robust defence of the presence of numerous scriptural allusions within the text of Colossians. In relation to discussions of introductory issues one might turn to other commentaries and monographs for more detailed, nuanced and up-to-date guidance. Yet this addition to the Baker Evangelical Commentary on the New Testament series is to be warmly welcomed, and its author is to be congratulated on offering so many careful and balanced exegetical judgments.