Jude and 2 Peter

The similarities in content between the letters of Jude and 2 Peter are well known.

Further, some dispute that 1 Peter and 2 Peter were written by the same individual due to differences in vocabulary, grammar, and style.

In his Redating the New Testament Robinson makes an argument that Peter's comment about his departure (2Pe 1:15) references a literal departure from a region rather than his impending death. He also notes that Jude takes off from writing another letter to mention other urgent issues (Jud 1:3). Further 2 Peter makes mention of an earlier letter. Johnson argues that if Jude was Peter's agent in writing the letter of 2 Peter then the "I" of 2 Peter 3:1 refers to Jude and not Peter; and the letter Jude left off to write the Epistle of Jude was the letter he was writing for Peter. Consequently he dates both Jude and 2 Peter early and makes 2 Peter antedate 1 Peter!

I think the reconstruction by Robinson is faulty. The ESV translates Jude 1:3 thus,

Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

This does not require leaving off another actual letter, rather that the circumstances require that Jude's original topic needs to be deferred by reason of more urgent matters.

Further, Peter's departure is clearly his death,

Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. I think it right, as long as I am in this body, to stir you up by way of reminder, since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. And I will make every effort so that after my departure you may be able at any time to recall these things. (2Pe 1:12-15)

But if the similarity of style between Jude and 2 Peter remains strong this could have authorship implications. There is clearly similarity of topic such that 2 Peter is dependent on Jude or vice versa (or both dependent on a common source). But there are enough differences to suggest borrowing of concepts rather than a quotation. If the same author wrote both Jude and 2 Peter this would both explain the similarity and allow for the variation of a person writing about the same topic on different occasions.

Assuming this solution, which was written first? It seems to me that the better style would reflect the later version and I will need to defer to Greek readers as to whether Jude or 2 Peter is more polished (at least in the parts of the letters that overlap). If, however, Jude was writing 2 Peter very near the end of Peter's life, were Jude to write a second letter to another church in the months following Peter's martyrdom to warn of the same dangers, he would write in his own name.

Further, Jude's reference to being James' brother means Jude was likely written prior to James' death c. 69*.

Interestingly, Jude is thought to be less likely to be pseudonymous than 2 Peter because why would an anonymous author attach the name "Jude" of all options? Only Jude would use Jude. However, if Jude also wrote 2 Peter as an amanuensis it would increase the authenticity of 2 Peter as Jude had no reason to attach Peter's name unless Peter were the author. Were Jude to falsely add Peter's name to 2 Peter then why would he write a different letter in his own name?

If we accept that Jude was the amanuensis for 2 Peter then he subsequently wrote his letter after Peter's death, then 2 Peter and Jude would be written c. 64†.

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*This is dispute concerning when James was put to death. It may have been as early as 62.
†Peter was put to death during Nero's reign 54–68. Exact date is uncertain but c. 64–67.

Papias and John the Elder

We have little of what Papias wrote, and all of it indirectly from others quoting him. Quotes can be accessed in the Christian Classics Ethereal Library here. Papias makes comments about authorship and date which have been variously understood. Lacking the original we lack context, and because other authors quote him we are reliant on their interpretation of Papias' words.

Papias lived c. 60–130 AD. He was the bishop of Hierapolis in Phrygia and a contemporary of Polycarp (69–155). Polycarp was a disciple of the Apostle John. Iranaeus (130–202) was a disciple of Polycarp. We have fragments of Papias from the writings of Iranaeus and Eusebius (c. 260–340).

In Church History chapter 39 Eusebius writes,

1. There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord. Irenaeus makes mention of these as the only works written by him, in the following words: “These things are attested by Papias, an ancient man who was a hearer of John and a companion of Polycarp, in his fourth book. For five books have been written by him.” These are the words of Irenaeus.
2. But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends.
3. He says: “But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself.
4. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders,—what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.”
5. It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter.
6. This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, is called John’s. It is important to notice this. For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John.
7. And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things we hope, have not been uselessly adduced by us.
8. But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition.
9. That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm.
10. The Book of Acts records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows: “And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.”
11. The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things.
12. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures.
13. For he appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Irenæus and any one else that may have proclaimed similar views.
14. Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel.
15. “This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.” These things are related by Papias concerning Mark.
16. But concerning Matthew he writes as follows: “So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.” And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.

Specifically Eusebius quotes Papias as saying,

But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders,—what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.

Eusebius then states that Papius is referring to two distinct Johns—the disciple (Apostle) John and John the Presbyter (Elder). Gundry argues otherwise in The Old is Better: New Testament Essays in Support of Traditional Interpretations. Gundry translates the relevant passage thus,

And by way of guaranteeing their truth to you [sg.] I will not hesitate to concatenate for the Expositions [of the Lord's Oracles] both as many things as I once learned well from the elders and [as many things as] I remembered [or 'noted down'] well. For I was not delighting in those who were saying many things, as the majority [of people were delighting in them]. Rather, [I was delighting in] those who were teaching the truth. Nor [was I delighting in] those [who were remembering] the commandments given to the faith by the Lord and deriving from the truth itself. And if somewhere anyone who had followed the elders happened to come, I was examining the words of the elders, what Andrew or what Peter had said, or what Philip or what Thomas or James or what John or Matthew or any other one of the Lord's disciples [had said], and what things Aristion and the elder John, the Lord's disciples, are saying [with reference to the time when Papias was examining these reports]. For I was not assuming that the things from books would benefit me so much as the things from a living and surviving voice.

Another modern translation,

But I will not shrink back [from telling] you even as many things as I have already well learned from the elders—and [as many things as] I have ably remembered to arrange systematically by interpretation, while [at the same time] confirming the truth concerning them. For I was not pleased with those who say many things (even though such is popular with the masses), but with those who teach the truth. Nor was I pleased with those who remember the other commandments, but [only] with those who [remember the commandments] from the Lord which have been given in faith and which come from it in truth. But if somewhere someone would come who has heeded the elders, [let it be known that] I [too] have often examined the words of the elders—[namely,] what Andrew or Peter or Philip or Thomas or James or John or Matthew or any other of the Lord’s disciples had said, even what Aristion and the elder John, the Lord’s disciples, were presently saying. For I did not entertain [the idea that] the words from books would benefit me nearly as much as those from a living and abiding voice.

Now the existence of a second John does not imply that the Apostle John did not write Revelation (if we only consider Papias' words). However if these two references to John are the same John then we do not have another John who could have written Revelation. That is, two Johns is not evidence against a single author for the Gospel and Revelation (and the letters) but one John is evidence for it.

A reason to consider that there is only one John is that Papias is talking about different times.

Papias calls the following elders [presbuteron]:

• Andrew
• Peter
• Philip
• Thomas
• James
• John
• Matthew

and adds "or [what] any other of the Lord’s disciples had said. Note he is referring to them as disciples as he contrasts them with other disciples. He is also specifying previous words of theirs.

Next Papias specifies these two as the Lord's disciples

• Aristion
• the elder John, 

and refers to what they "are saying." We do not otherwise know who Aristion was. The Johns mentioned are both called disciple and elder. But Papias is discussing how he was interested in examining the words of what the former group had said in times past and examining the words of what the latter group were saying currently. It is possible that at the time Papias was examining such words, many of the former group had died. Yet the Apostle John was likely still living. In fact Eusebius mentions that Papias had handed down traditions of Aristion and the Elder John which may imply Papias had heard these two directly. Elsewhere Eusebius says that Papias was a disciple of John. From Jerome's translation of Eusebius' Chronicles,

Bishop Irenaeus writes that John the Apostle survived all the way to the time of Trajan: after whom his notable disciples were Papias, Bishop of Hieropolis, Polycarp of Smyrna, and Ignatius of Antioch. (Chronicles)

If Papias had heard them directly this explains why their current sayings are distinguished from the earlier sayings of the disciples. Irenaeus also documents that Papias has heard directly from John.

Now testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John, and a friend of Polycarp, in the fourth of his books; for five books were composed by him. (Against Heresies 5:33)

Others also claim that Papias heard John. Jerome writes,

Papias, the pupil of John, bishop of Hierapolis in Asia, wrote only five volumes,... (Illustrious Men)

If John was still alive at the time of Papias, and moreover if Papias had listened to John in person, then it seems reasonable, even likely, that he is referring to John the apostle in this passage: both mentions of John refer to the same man.

Jesus quoting Scripture

These are all the quotations of Jesus from the Scriptures. The quote is italicised. How Jesus frames the quote is bolded. The Sermon on the Mount is excluded.

Matthew

• But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’ ” (Mat 4:4 | Deu 8:3)
• Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’” (Mat 4:7 | Deu 6:16)
• Then Jesus said to him, “Be gone, Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve.’ ” (Mat 4:10 | Deu 6:13)
• But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” (Mat 9:13 | Hos 6:6)
• For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person's enemies will be those of his own household. (Mat 10:35-36 | Mic 7:6)
• This is he of whom it is written, “Behold, I send my messenger before your face, who will prepare your way before you.” (Mat 11:10 | Mal 3:1)
• Indeed, in their case the prophecy of Isaiah is fulfilled that says: “ ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.” (Mat 13:14-15 | Isa 6:9-10)
• He answered them, “And why do you break the commandment of God for the sake of your tradition? For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ ” (Mat 15:3 | Exo 20:12; 17)
• You hypocrites! Well did Isaiah prophesy of you, when he said: “ ‘This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’ ” (Mat 15:7-9 | Isa 29:13)
• He answered, “Have you not read that he who created them from the beginning ‘made them male and female,’ and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? (Mat 19:4-6 | Gen 1:27; 2:24)
• Jesus said, “You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself.” (Mat 19:18-19 | Exo 20:12-16; Lev 19:18)
• Jesus said to them, “Yes; have you never read, ‘Out of the mouth of infants and nursing babies you have prepared praise’?” (Mat 21:16 | Psa 8:2)
• Jesus said to them, “Have you never read in the Scriptures: “ ‘The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes’?” (Mat 21:42 | Psa 118:22-23)
• And as for the resurrection of the dead, have you not read what was said to you by God:  ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? (Mat 22:31-32| Exo 3:6)
• And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” (Mat 22:37-40 | Deu 6:5; Lev 19:18)
• He said to them, “How is it then that David, in the Spirit, calls him Lord, saying, “ ‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet” ’? (Mat 22:43-44 | Psa 110:1)
• “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’ ” (Mat 23:37-38 | Psa 118:26)
• “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand). (Mat 24:15 | Dan 9:27)
• Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ (Mat 26:31 | Zec 13:7)
• The high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.” Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” (Mat 26:63-64 | Psa 110:1; Dan 7:13)
• And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” (Mat 27:46 | Psa 22:1)

Mark

• He said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, so that ‘they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.’ ” (Mar 4:11-12 | Isa 6:9-10 )
• Well did Isaiah prophesy of you hypocrites, as it is written, “This people honors me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.” (Mar 7:6-7 | Isa 29:13)
• For Moses said, ‘Honor your father and your mother’; and, ‘Whoever reviles father or mother must surely die.’ (Mar 7:10 | Exo 20:12; 21:17)
• Jesus said to them, “Because of your hardness of heart he wrote you this commandment. But from the beginning of creation, ‘God made them male and female.’ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ (Mar 10:5-7 | Gen 1:27; 2:24)
• You know the commandments: “Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.” (Mar 10:19 | Exo 20:12-16)
• He was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” (Mar 11:17 | Isa 56:7; Jer 7:11)
• Have you not read this Scripture: “The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes”? (Mar 12:10-11 | Psa 118:22-23)
• Have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? (Mar 12:26-27 | Exo 3:6)
• Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” (Mar 12:29-31 | Deu 6:4-5; Lev 19:18)
• “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), (Mar 13:14 | Dan 9:27)
• Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ (Mar 14:27 | Zec 13:7)
• The high priest asked him, “Are you the Christ, the Son of the Blessed?” 62 And Jesus said, “I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” (Mar 14:61-62 | Psa 110:1; Dan 7:13)
• And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (Mar 15:34 | Psa 22:1)

Luke

• Jesus answered him, “It is written, ‘You shall worship the Lord your God, and him only shall you serve.’ ” (Luk 4:4 | Deu 6:13)
• Jesus answered him, “It is said, ‘You shall not put the Lord your God to the test.’” (Luk 4:12 | Deu 6:16)
• And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.” And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” (Luk 4:17-19 | Isa 61:1-2)
• This is he of whom it is written, “Behold, I send my messenger before your face, who will prepare your way before you.” (Luk 7:27 | Mal 3:1)
• He said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’ (Luk 8:10 | Isa 6:9-10)
• For from now on in one house there will be five divided, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.” (Luk 12:52-53 | Mic 7:6)
• Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’” (Luk 13:35 | Psa 118:26)
• You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’ ” (Luk 18:20 | Exo 20:12-16)
• And he entered the temple and began to drive out those who sold, saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.” (Luk 19:45-46 | Isa 56:7; Jer 7:11)
• But he looked directly at them and said, “What then is this that is written: “ ‘The stone that the builders rejected has become the cornerstone’? (Luk 20:17 | Psa 118:22-23)
• For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” (Luk 22:37 | Isa 53:12)
• For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ For if they do these things when the wood is green, what will happen when it is dry?” (Luk 23:29-31 | Hos 10:8)
• Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” (Luk 23:46 | Psa 31:5)

John

• It is written in the Prophets, “And they will all be taught by God.” (Joh 6:45 | Isa 54:13)
• In your Law it is written that the testimony of two people is true. (Joh 8:17 | Deu 17:6)
• Jesus answered them, “Is it not written in your Law, ‘I said, you are gods’?” (Joh 10:34 | Psa 82:6)
• But the Scripture will be fulfilled, “He who ate my bread has lifted his heel against me.” (Joh 13:18 | Psa 41:9)
• But the word that is written in their Law must be fulfilled: “They hated me without a cause.” (John 15:25 | Psa 35:19)

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Verses included
Matt 4:4; Matt 4:10; Matt 4:7; Matt 5:21; Matt 5:27; Matt 5:31; Matt 5:33; Matt 5:38; Matt 9:13; Matt 10:35-36; Matt 11:10; Matt 12:7; Matt 13:14-15; Matt 15:3-4; Matt 15:7-9; Matt 19:4-6; Matt 19:17-20; Matt 21:13; Matt 21:16; Matt 21:42; Matt 22:31-32; Matt 22:37-39; Matt 22:43-44; Matt 23:38-39; Matt 24:15-16; Matt 26:31; Matt 26:64; Matt 27:46; Mark 4:11-13; Mark 7:10; Mark 7:6-7; Mark 10:6-8; Mark 10:19; Mark 11:17; Mark 12:10-11; Mark 12:26-27; Mark 12:36; Mark 14:27; Mark 14:62; Mark 15:34; Luke 4:4; Luke 4:8; Luke 4:12; Luke 4:17-19; Luke 7:27; Luke 8:10; Luke 12:52-53; Luke 13:35; Luke 18:20; Luke 19:46; Luke 20:17; Luke 20:37-38; Luke 20:42-43; Luke 22:37; Luke 23:30; Luke 23:46; John 6:45; John 8:17; John 10:34; John 13:18; John 15:25.

Verses that are Scripture references in the Sermon on the Mount
Matt 5:21; Matt 5:27; Matt 5:31; Matt 5:33; Matt 5:38; Matt 5:43; Matt 7:23

Authors of the New Testament

A significant amount of the New Testament was written by Luke and Paul. This is what I think the best evidence points to concerning authorship, and approximate date.

Author	Book	Date	Comments
The apostle Matthew, also called Levi	Matthew	42
(John) Mark, assistant to Barnabas, Paul and Peter	Mark	45	Possibly at the behest of Peter
Luke the physician, associate of Paul.	Luke	55
	Acts	62
	Hebrews	67	Possibly the author of Hebrews. If so, likely the scribe. Co-authored, possibly with Paul.
The apostle John	John
	1 John
	2 John
	3 John
	Revelation		From Patmos
The apostle Peter	1 Peter
	2 Peter	64	Jude possibly the amanuensis
The apostle Paul	Romans	57	Tertius amanuensis
	1 Corinthians	55
	2 Corinthians	56
	Galatians	48
	Ephesians	60
	Philippians	60
	Colossians	60
	1 Thessalonians	50
	2 Thessalonians	50
	Philemon	60
	1 Timothy	57	Luke possibly the amanuensis
	Titus	57	Luke possibly the amanuensis
	2 Timothy	60	Luke possibly the amanuensis
James, the brother of Jesus	James	44
Jude, the brother of Jesus	Jude	64

Luke in the New Testament

There is little doubt in my mind that Luke wrote the gospel attributed to him and there is strong early church evidence for this. The Acts of the Apostles was the sequel, so to speak.

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught. (Luke 1:1-5)

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, (Acts 1:1-2)

We have little direct mention of Luke in the Bible. Paul mentions him in the salutations of 3 letters,

• Luke the beloved physician greets you, (Colossians 4:14 )
• Luke alone is with me. (2 Timothy 4:11)
• Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. (Philemon 1:23-24)

We can be confident that Luke wrote Luke and Acts, that he was a physician, and that he was a companion of Paul. Information about Luke beyond that is more speculative, though still possibly true. Below are some further possible claims about Luke based on close reading of Scripture, style of writing and reasonable assumptions.

Authorship
Many have made the claim that (one of) the anonymous author(s) of Hebrews is Luke, notably Allen in recent years in Lukan authorship of Hebrews. Allen makes the case reasonably well and also argues that Luke was Jewish, and that he was the amanuensis for the letters to Timothy and Titus.

Personhood
Luke is frequently thought to be a Gentile for several reasons including his excellent Greek and the exclusion of him from the men of the circumcision listed in Colossians—Aristarchus, Mark, and Justus. This is possible and would make him the only non-Jewish author of the New Testament (and the Bible, save possibly the book of Job). Others have made a good case for him being a Jew.

Allusions in Scripture
Paul mentions the disciple who is well known for the gospel in his letter to the Corinthians.

And we have sent with him [Titus] the brother, whose praise is in the gospel throughout all the churches; (2 Corinthians 8:18 KJV)

It is uncertain how "his praise is in the gospel" is to be understood so the NASB adds clarifying words and the ESV interprets this as preaching.

We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; (NASB)

With him we are sending the brother who is famous among all the churches for his preaching of the gospel. (ESV)

Many have noted that Mark calls his work the gospel (whether intentionally as a title or not) and this could easily apply to Luke which (probably) postdates Matthew and Mark. So the reference to the praise/ fame of the gospel could refer to Luke's gospel as opposed to, say, Apollos' preaching. This would have ramifications in the dating of Luke (and Matthew and Mark).

In Redating Matthew, Mark, and Luke, Wenham notes that Luke seems very familiar with much of the later detail of the Jesus' life and he follows Mark less in the latter aspect of the gospel. Further, Luke is the only writer to mention the sending out of the 70 and devotes more space to this than the sending out of the 12. From this Wenham speculates Luke may have been one of the 70 and much of the latter material of his gospel is first-hand knowledge.

This possibility that Luke may have met Jesus in person could be strengthened by a further interesting point. Luke only identifies Cleopas (Luke 24:18) of the 2 men on the road to Emmaus. This may be because Cleopas asked a question. Wenham speculates that the other man was in fact Luke.

It seems less likely that all these suggestions are simultaneously true. The author of Hebrews mentions that he was a second generation believer.

It was declared at first by the Lord, and it was attested to us by those who heard, (Hebrews 2:3)

Nevertheless, these possible identities are worth pondering.

Did Moses write the Pentateuch?

The first 5 books of the Bible are known as the Torah (Hebrew) or Pentateuch (Greek). The books are Genesis, Exodus, Leviticus, Numbers, Deuteronomy. They are commonly referred to as the Law. Authorship is traditionally ascribed to Moses though there is indication in Genesis that Moses is compiling and editing earlier sources.

The Bible confirms Moses as the author of the Pentateuch.

Old Testament

From the Pentateuch

1. Then the LORD said to Moses, "Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven." (Exodus 17:14)
2. And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, "All that the LORD has spoken we will do, and we will be obedient." (Exodus 24:4-7)
3.  And the LORD said to Moses, "Write these words, for in accordance with these words I have made a covenant with you and with Israel." (Exodus 34:27)
4. Moses wrote down their starting places, stage by stage, by command of the LORD, and these are their stages according to their starting places. (Numbers 33:2)
5. Then Moses wrote this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the LORD, and to all the elders of Israel. (Deuteronomy 31:9)
6. So Moses wrote this song the same day and taught it to the people of Israel. (Deuteronomy 31:22)
7. When Moses had finished writing the words of this law in a book to the very end, Moses commanded the Levites who carried the ark of the covenant of the LORD, "Take this Book of the Law and put it by the side of the ark of the covenant of the LORD your God, that it may be there for a witness against you. (Deuteronomy 31:24-26)

Elsewhere

1. Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go. This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:7-8)
2. And there, in the presence of the people of Israel, he wrote on the stones a copy of the law of Moses, which he had written. And all Israel, sojourner as well as native born, with their elders and officers and their judges, stood on opposite sides of the ark before the Levitical priests who carried the ark of the covenant of the LORD, half of them in front of Mount Gerizim and half of them in front of Mount Ebal, just as Moses the servant of the LORD had commanded at the first, to bless the people of Israel. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the Book of the Law. (Joshua 8:32-34)
3. They were for the testing of Israel, to know whether Israel would obey the commandments of the LORD, which he commanded their fathers by the hand of Moses. (Judges 3:4)
4. When David’s time to die drew near, he commanded Solomon his son, saying, "I am about to go the way of all the earth. Be strong, and show yourself a man, and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, (1 Kings 2:3)
5. But he did not put to death the children of the murderers, according to what is written in the Book of the Law of Moses, where the LORD commanded, "Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. But each one shall die for his own sin." (2 Kings 14:6 citing Deuteronomy 24:16)
6. And I will not cause the feet of Israel to wander anymore out of the land that I gave to their fathers, if only they will be careful to do according to all that I have commanded them, and according to all the Law that my servant Moses commanded them." (2 Kings 21:8)
7. But he did not put their children to death, according to what is written in the Law, in the Book of Moses, where the LORD commanded, "Fathers shall not die because of their children, nor children die because of their fathers, but each one shall die for his own sin." (2 Chronicles 25:4 citing Deuteronomy 24:16)
8. And they set the priests in their divisions and the Levites in their divisions, for the service of God at Jerusalem, as it is written in the Book of Moses. (Ezra 6:18)
9. And all the people gathered as one man into the square before the Water Gate. And they told Ezra the scribe to bring the Book of the Law of Moses that the LORD had commanded Israel. (Nehemiah 8:1)
10. On that day they read from the Book of Moses in the hearing of the people. (Nehemiah 13:1)
11. All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him. He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem. As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the LORD our God, turning from our iniquities and gaining insight by your truth. (Daniel 9:11-13)

New Testament

Jesus

1. And Jesus said to him, "See that you say nothing to anyone, but go, show yourself to the priest and offer the gift that Moses commanded, for a proof to them." (Matthew 8:4 citing Leviticus 14)
2. They said to him, "Why then did Moses command one to give a certificate of divorce and to send her away?" He said to them, "Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so." (Matthew 19:7-8 discussing Deuteronomy 24)
3. For Moses said, "Honor your father and your mother"; and, "Whoever reviles father or mother must surely die." (Mark 7:10 citing Exodus 20:12 and 21:17)
4. And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob"? (Mark 12:26 citing Exodus 3:6)
5. "He said to him, 'If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.'" (Luke 16:31)
6. Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled." (Luke 22:44)
7. "For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?" (John 5:46-47)
8. "Has not Moses given you the law? Yet none of you keeps the law. Why do you seek to kill me?" (John 7:19)

Others

1. And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:27, Luke)
2. For the law was given through Moses; grace and truth came through Jesus Christ. (John 1:17, John)
3. "This man never ceases to speak words against this holy place and the law, for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us." (Acts 6:13-14, Jews)
4. "Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses." (Acts 13:39, Paul)
5. But some believers who belonged to the party of the Pharisees rose up and said, "It is necessary to circumcise them and to order them to keep the law of Moses." (Acts 15:5, Jewish Christians)
6. For it is written in the Law of Moses, "You shall not muzzle an ox when it treads out the grain." Is it for oxen that God is concerned? (1 Corinthians 9:9, Paul citing Deuteronomy 25:4)
7. Yes, to this day whenever Moses is read a veil lies over their hearts. (2 Corinthians 3:15, Paul)
8. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. (Hebrews 10:28, Author of Hebrews citing Deuteronomy 17:6)

Luke and the Pastoral Epistles

Charles Francis Digby Moule wrote an article titled "The Problem of the Pastoral Epistles" which was also published in a collection of his writings titled Essays in New Testament Interpretation.

In the article he makes the claim that Luke was the amanuensis (secretary) of the Pastoral Epistles. He bases this on 3 divisions of increasing complexity

1. Words
2. Phrases
3. Theology

He claims that all 3 of these in the Pastorals have features of a Lukan style. I find the first division (based on word choices) more convincing and interesting than the second 2. Other items suggestive of Lukan authorship mentioned are

1. Luke is the only person with Paul when he wrote his second letter to Timothy
2. Pseudoepigraphia would not include certain comments

On the first point Paul states that he has sent Tychicus to Ephesus and Luke alone was with him (2Ti 4:11).

On the second point the request to bring cloak (2Ti 4:13) would not be included by an anonymous author writing that Paul though he may die soon, knowing that Paul had in fact been martyred. This statement also authenticates the dating of the Pastorals.

Further, certain posthumous comments would be in very poor taste such as Paul stating he hoped to come to Timothy soon (1Ti 4:13) if Paul was in fact, by the time of writing, deceased.

Moule suggests Luke had greater leeway in the composition than I think likely.

He also suggests that Luke collected the other Pauline letters after Paul's death and compiled them into a single volume. This could explain why the Pastorals were not initially included the collections of Paul's epistles.

Did Moses write the Pentateuch?

Several authors of Scripture thought so.

• Exodus 17:14; 24:4–7; 34:27;
• Numbers 33:2;
• Deuteronomy 31:9, 22, 24;
• Joshua 1:7–8; 8:32–34;
• Judges 3:4;
• 1 Kings 2:3;
• 2 Kings 14:6; 21:8;
• 2 Chronicles 25:4;
• Ezra 6:18;
• Nehemiah 8:1; 13:1;
• Daniel 9:11–13;
• Matthew 8:4; 19:7–8;
• Mark 7:10; 12:26;
• Luke 16:31; 24:27, 44;
• John 1:17; 5:46–47; 7:19;
• Acts 6:14; 13:39; 15:5;
• 1 Corinthians 9:9;
• 2 Corinthians 3:15;
• Hebrews 10:28.

Proof-texting in cyberspace

Allen and Swain write on the historical use of proof-texting. While proof-texting is maligned by some, the Bible uses proof-texts, and in ways that some would fault non-biblical writers for doing the same. Good reasons exist for the way biblical authors quoted:

if we are to appreciate the way Scripture uses Scripture to prove a doctrinal point, then we must appreciate the larger hermeneutical frameworks within which citations are employed, the original (historical and literary) contexts within which proof-texts are found, and we must also possess a certain canonical sensitivity to how biblical motifs and themes unfold in the history of redemption, and, perhaps most importantly, how Christ is understood to be the climax of that unfolding historical development.

They distinguish between the citation techniques and the hermeneutical considerations at play: the quote may not be the (full) explanation. In other writings, reference to Scripture may be shorthand to not only the scriptural context, but commentaries written by the author and even others on the passage cited. Consider Aquinas,

The quotation of a biblical passage in the Summa [Theologiae] is meant to point the reader to a commentary written by Thomas or to an exegetical tradition of which he and the intelligent reader would be aware.

The Summa covers a wider terrain than any one biblical commentary—in fact, it could be characterized as a whole-Bible commentary with its very structure being shaped by what we now call “biblical theology.” The particular biblical commentaries contain more detailed expositions of pertinent passages that are merely referenced offhand or quoted briefly in the Summa. For example, he discusses the equality of power of the Father and of the Son in two types of texts (ST 1a.42.6 and in his Commentary on John 5:19). In the article in the ST, Thomas mentions a number of other texts in John’s Gospel (5:20; 5:30; 14:31), and he makes reference to no patristic sources. When you trace those references or quotations to his commentary, however, you see extended analysis of a deep patristic tradition.

A proof-text is, in modern parlance, a hypertext.

Legitimate textual source questions

I came across a comment that suggested that source criticism is acceptable for Christians when dealing with the gospels but not the Pentateuch. Presumably that means discussing how Luke and Matthew are dependent on Mark is permitted but finding the Elohist and Priestly divisions of Exodus is not? I assumed that this remark was reflecting a cynicism on the limitations, and even hypocrisy, of biblical critique within Christendom (or perhaps evangelicalism).

I can see why such an idea may come from but I believe it is unjustified. Such comments imply that non-Christian criticism is less biased. This is not the case however.

The source question is somewhat apparent in the gospels. They are called the synoptic gospels. It is evident to readers that Matthew, Mark, and Luke are similar in many ways and, while distinct, together they are moderately different from John. Thus a source question arises naturally from the text. As it does with Jude and 2 Peter, or Chronicles and Kings. This type of source question is considered legitimate in both the Old and New Testaments.

The Pentateuch is not comparable to this situation. While there is overlap amongst the books, especially with Deuteronomy; the source debate is not about parallel texts in the Torah, it is about deconstructing the text.

It is not entirely true that source criticism is not "allowed" here. Some conservative scholars think that Moses compiled Genesis largely from extant texts that antedated him. They base this conclusion on the toledoth theory.

So one reason is that source differs between the 2 texts. One looks to the source of similarities between parallel texts, the other looks to the source of a text assumed to be disparate. Another significant reason is that many Christians reject the suppositions of persons who originated the theory. People that were antagonistic to both God and Scripture. This is especially warranted given that several of their assumptions were incorrect: such as the belief writing had not been invented by the time of Moses. Frankly, if their foundations are absent then their edifice is broken and will remain so despite attempts to repair it.

Genesis and the toledoth theory

The Hebrew phrase ’elle toledot occurs 10 times in the book of Genesis. It is traditionally translated, "These are the generations of". Other translations include

• This is the account of (NIV, NET)
• These are the records of the generations of (NASB)
• This is the history of (NLT)
• These are the descendants of (NRSV)
• This is the genealogy of (NKJV)
• These are the historical developments arising out of (Wolters)

A question has arisen as to whether this phrase is introductory or concluding; is it a title or a colophon. Other ancient Near-Eastern texts (or tablets) have concluding data. Several people have concluded that Genesis was constructed from similar tablets and these toledoth phrases were included from the tablets' colophons. Percy Wiseman advocated this theory. A argument for toledoth being a colophon not an introduction can be found here.

I have no qualms that Moses wrote Genesis based on previous written records, be that clay, skin, or scrolls. I think, however, the internal evidence of Genesis points to these being introductory phrases. Here is the list of the phrases as they appear in Genesis.

1. These are the generations of the heavens and the earth when they were created. (Genesis 2:4)
2. This is the book of the generations of Adam. (Genesis 5:1)
3. These are the generations of Noah. (Genesis 6:9)
4. These are the generations of the sons of Noah: Shem, Ham, and Japheth. (Genesis 10:1)
5. These are the generations of Shem. (Genesis 11:10)
6. These are the generations of Terah. (Genesis 11:27)
7. These are the generations of Ishmael. (Genesis 25:12)
8. These are the generations of Isaac, Abraham’s son. (Genesis 25:19)
9. These are the generations of Esau (that is, Edom). (Genesis 36:1)
10. These are the generations of Esau the father of the Edomites in the hill country of Seir. (Genesis 36:9)
11. These are the generations of Jacob. (Genesis 37:2)

There are several arguments against these being colophons.

There is no phrase at the end of Genesis for one.

Genesis follows a family line from Adam to Israel. Because of this, a phrase like, "These are the generations of Noah" could theoretically be read as the conclusion of the history up to Noah, or as the introduction to Noah and his family. Given the Semitic reasoning that a man's honour is somewhat thru his posterity, I think an introductory interpretation is preferable, though I concede the posterity argument is not definitive.

But the main reason is that all of the phrases can be read as introductions based on the subsequent material, but not all of them can be read as endings. Some of the passages can only be read as introductory because they discuss genealogies that are not in the line to Israel. If these specific uses are introductory it seems reasonable that all uses in Genesis are introductory.

Consider Ishmael. The phrase, "These are the generations of Ishmael" in Genesis 25:12 precedes a discussion of Ishmael's descendants. Now one could possibly argue that this phrase comes at the end of Abraham's life which leads into Ishmael's story (though unlikely given the focus on Isaac earlier in Genesis). But if we accept verse 12 as a colophon then we have the problem that Genesis 25:19 is a colophon, yet the phrase, "These are the generations of Isaac, Abraham's son" is hardly a fitting conclusion to a discussion of Ishmael's descendants.

Note also that although item 10 may be a variant on 9, that is a repeat phrase rather than a different document; the repetition of Esau's descendants may well represent different documents, and would only fit with an introductory interpretation of toledoth.

Against this it is argued that the final use in Genesis talks about Joseph not Jacob. I find this unconvincing for 2 reasons. I have already mentioned that fame is somewhat related to posterity, so a discussion solely focused on Joseph would be consistent with this. Especially given that toledot (generation) is derived from yalad (beget)^*. But note also the narrative from Genesis 37 to 50 is about Jacob and his family. It is just that the beginning of the narrative starts with Joseph in the field. This is of no significance.

At least 2 conclusions follow from this:

1. The proposal that Genesis was composed by Moses from earlier written material seems more likely than than oral transmission or revelation. Note also the use of the word book in the second occurrence in verse 5:1.
2. Genesis 2:4 is introducing the narrative in Genesis 2, not concluding the creation account in Genesis 1.

If we suppose the repeated use of this formula is likely to be used consistently before or after a unit of narrative, then the internal evidence in Genesis is that toledoth is used cataphorically.

---

^*This is not the genetic fallacy as the words are related in meaning in the same era.

How Paul closes his letters

Previously I documented the endings of the New Testament letters. It is interesting to see common themes with Paul's letters. Paul writes 13 letters. 9 to churches, Romans thru 2 Thessalonians; and 4 to individuals, 1 Timothy thru Philemon. Of the letters, 8 contain a greeting from the companions of Paul (exceptions are Galatians, Ephesians, 1 Thessalonians, 2 Thessalonians and 1 Timothy) and all contain the comment for grace to be with the recipients.

Of the 9 non-Pauline letters, the only ones to include a greeting from the companions are Hebrews, 1 Peter, 3 John. The only ones asking for grace to be upon the recipients are Hebrews and Revelation.

I am not too certain how much can be read into the greetings. It may have been a common farewell in ancient letters. The fellow greetings are absence from the earlier letters of Paul and the recipients may not have known the people Paul was staying with.

But the grace comments are intriguing. Here is the list in biblical order.

• The grace of our Lord Jesus Christ be with you.
• The grace of the Lord Jesus be with you.
• The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.
• The grace of our Lord Jesus Christ be with your spirit, brothers.
• Grace be with all who love our Lord Jesus Christ with love incorruptible.
• The grace of the Lord Jesus Christ be with your spirit.
• Grace be with you.
• The grace of our Lord Jesus Christ be with you.
• The grace of our Lord Jesus Christ be with you all.
• Grace be with you.
• Grace be with you.
• Grace be with you all.
• The grace of the Lord Jesus Christ be with your spirit.

This is a consistent feature with Paul. It suggests that grace was central to his concern for fellow Christians. It may also have implications on the authorship of Hebrews.

The letter to the Hebrews is anonymous. It is authored by a man (Heb. 11:32) who was acquainted with Timothy (Heb. 13:23) and the letter was written from (or to) Italy (Heb 13:24). The letter ends with:

Grace be with all of you.

This is similar to the other letters of Paul and unlike all the other letters in the New Testament save Revelation. While there are several arguments as to who authored Hebrews, this is one in the camp of Pauline authorship.

Another interesting issue is that Paul personally wrote on his letters so his handwriting would be seen as a mark of authenticity. Paul's letters were written by an amanuensis (secretary). Paul specifically mentions his own handwriting in 1 Corinthians, Galatians, Colossians, 2 Thessalonians, and Philemon. It would be interesting to see if this comment were useful in dating Paul's letters, the presumption that it would more likely occur in the earlier letters. Philemon being an exception because here Paul is offering financial security.