This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Hoag, Gary G Title: The teachings on Riches in 1 Timothy in light of Ephesiaca by Xenophon of Ephesus General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. The Teachings on Riches in I Timothy in light of Ephesiaca by Xenophon of Ephesus Gary G. Hoag A dissertation submitted to the University of Bristol and Trinity College in accordance with the requirements for award of degree of Doctor of Philosophy in the Faculty of Arts. May 2013 Word count: 79,868 (text only, excluding preliminary pages, footnotes and bibliography) Abstract Scholars are divided on reading the teachings on riches in I Tim. Evidence that has been largely overlooked in NT scholarship, Ephesiaca by Xenophon of Ephesus, suggests that the topic be revisited. Ephesiaca is a story about a rich Ephesian couple. This text brings to life what is known from ancient sources about the social setting and cultural rules of the rich in Ephesus and adds details to enhance our knowledge of life and society. Recent scholarship has dated Ephesiaca to the mid-first century CEoIf the Acts narrative is reliable, this locates the story in broadly the same timeframe as the ministry of Paul in Ephesus. Interestingly, the story contains some of the same general themes and rare terms found in the teachings on riches in I Tim. My argument does not focus on locating specific dates for I Tim or Ephesiaca, but rather, my aim is to analyze these two texts alongside each other and extant ancient sources. My dissertation begins by introducing Ephesiaca and the socio-rhetorical methodology used to explore it alongside other evidence and I Tim. The methodology has five parts: social and cultural texture, inner texture, intertexture, ideological texture, and sacred texture. The first texture is helpful for locating a Sitz im Leben of the rich in Ephesus, the social and cultural context that preceded the texts of 1 Tim and Ephesiaca. The four remaining textures are employed to scrutinize five passages: 1 Tim 2:9- 10; 3: 1-13; 6: 1-2a; 6:2b- 10; and 6: 17-19. The findings of this study reveal a fresh perspective on these texts. The teachings on riches in I Tim appear to call followers of Jesus to handle riches in a counter-cultural manner that is consistent with the trajectory of other NT teachings when read in light of ancient sources and Ephesiaca by Xenophon of Ephesus. 11 Dedication and Acknowledgements I dedicate this dissertation to God. It is my gift to Him. Though, in the words of C.S. Lewis, He is "sixpence none the richer" in receipt of my gift, because it was only possible through His generous provision of strength, wisdom, and perseverance. Nonetheless, my prayer is that this work-my gift-pleases Him. I was not prepared to go where this research journey would take me, so with deep gratitude I acknowledge my advisors, Philip Towner and Stephen Finamore. They have been brilliant thinkers and helpful counselors each step of the way. I must also thank Craig Williford, Craig Blomberg, and Craig Smith for inspiring me to begin this project and Abraham Malherbe for exhorting me to read ancient material, a charge that put me on the path of discovery that eventually led me to Ephesiaca. Lastly, I want to thank my family and friends for their generous love and support, though they are too numerous to list by name. I must, however, acknowledge my parents, John and Patricia Hoag, for their faithful prayers for me; my brother and sister, David and Heather, for their encouragement; and my wife, Jenni, and our two children, Samuel David and Sophie Victoria, whose love and support inspired me to run this race from start to finish. 111 Authors' Declaration I declare that the work in this dissertation was carried out in accordance with the requirements of the University's Regulations and Code of Practice for Research Degree Programmes and that it has not been submitted for any other academic award. Except where indicated by specific reference in the text, the work is the candidate's own work. Work done in collaboration with, or with the assistance of, others, is indicated as such. Any views expressed in the dissertation are those of the author. SIGNED: DATE: .. IV CONTENTS List of Tables IX List of Abbreviations ix Introduction Chapter One EPHESIACA BY XENOPHON OF EPHESUS AND SOCIO-RHETORICAL INTERPRETATION 15 I .1 Ephesiaca by Xenophon of Ephesus 15 I .1.1. Author and Provenance 16 I .1.2. Date, Genre, and the Scholarly Conversation 17 1.1.3. The Storyline of the Ephesiaca 19 1.1.4. Summary: Engaging Xenophon of Ephesus 26 1.2. Socio-Rhetorical Interpretation 27 1.2.1. The Socio-Rhetorical Methodology of Vernon K. Robbins 27 1.2.2. Adapted Socio-Rhetorical Methodology for this Study 30 1.2.3. Summary: Socio-Rhetorical Methodology, 1 Timothy, and Ephesiaca 32 1.3. Conclusion 32 Chapter Two THE SOCIAL SEITING AND CULTURAL RULES OF THE RICH IN EPHESUS IN THE FIRST CENTURY CE 35 2.1. The Rich in Ephesus: The First and Greatest Metropolis of Asia 35 2.1.1. Artemis, the Artemisium, and the Rich in Ephesus 36 2.1.1.1. Ancient Sources on Artemis, the Artemisium, and the Rich in Ephesus 37 2.1.1.2. Xenophon of Ephesus on Artemis, the Artemisium, and the Rich in Ephesus 42 2.1.2. The Rich in the Roman Imperial Capital of Asia 46 2.1.2.1. Ancient Sources on the Rich in the Roman Imperial Capital of Asia 47 2.1.2.2. Xenophon of Ephesus on the Rich in the Roman Imperial Capital of Asia 50 2.1.3. The Multicultural Mediterranean Hub for Transportation, Trade, and Traditions 52 2.1.3.1. Ancient Sources on the Rich in the Multicultural Mediterranean Hub of Ephesus 53 2.1.3.2. Xenophon of Ephesus on the Rich in the Multicultural Mediterranean Hub of Ephesus 56 2.1.4. Summary: Xenophon of Ephesus and the World of the Rich in Ephesus 57 2.2. Cultural Rules, the Rich in Ephesus, and Ephesiaca 58 2.2.1. Honor and Shame in Ephesus and Ephesiaca 59 2.2.2. Identity in Ephesus and Ephesiaca 62 2.2.3. Kinship in Ephesus and Ephesiaca 64 2.2.4. Exchange and Benefaction in Ephesus and Ephesiaca 66 2.2.5. Envy in Ephesus and Ephesiaca 68 2.2.6. Purity in Ephesus and Ephesiaca 69 2.2.7. Summary: Xenophon of Ephesus and Conformity to Cultural Rules 71 2.3. Sitz im Leben of the Rich in Ephesus in light of Ephesiaca 71 2.4. Conclusion 72 v Chapter Three WOMEN WITH WEALTH AND I TIMOTHY 2:9-10: GODLY DECORUM AND GOOD DEEDS 75 3.1. Inner Texture of I Timothy 2:9-10 76 3.1.1. Text and Translation 76 3.1.2. Analysis in Relationship to Ancient Sources 76 3.1.2.1. Adornment in the Ancient Mediterranean World 77 3.1.2.2. Prohibitions 80 3.1.2.3. Expectations 83 3.1.3. Summary 87 3.2. Intertexture 87 3.2.1. Terms Common to I Timothy 2:9-10 and Ephesiaca 88 3.2.2. Analysis of Common Terminology 88 3.2.3. Summary 95 3.3. Ideological Texture % 3.3.1. The Author, Audience, and Culture in Ephesiaca % 3.3.2. Rich Women in the Ephesian Culture and I Timothy 2:9-10 98 3.3.3. Summary 100 3.4. Sacred Texture 100 3.4.1. God, the Rich, and Riches in the Text lOO 3.4.2. Reading the Text in the Context of other NT Teachings 102 3.4.3. Reading the Text in light of Three Rich Women in Acts 104 3.4.4. Summary 107 3.5. Conclusion: Reading 1Timothy 2:9-10 in light of Ephesiaca 107 Chapter Four LEADERS AND 1 TIMOTHY 3: 1-13: AVOID GREED AND SHAMEFUL GAIN SERVING AS FAITHFUL STEWARDS III 4.1. Inner Texture of I Timothy 3: 1-13 112 4.1.1. Text and Translation 112 4.1.2. Analysis in Relationship to Ancient Sources 113 4.1.2.1. Virtue/Vice Lists in the Greco-Roman World 114 4.1.2.2. Virtue/Vice Lists in Ancient Jewish Literature 117 4.1.2.3. Epigraphic Evidence related to Religious Leaders in Ephesus 122 4.1.3.