This well-conceived and impressively executed monograph seeks to illuminate those discourses in Paul's epistle to the Philippians for which the fact and circumstances of the apostle's incarceration most directly influence his outlook, rhetoric, and disposition. Schellenberg writes as one who is aware of the relevance of the topic of imprisonment for his own context, namely, within the United States and thus “in the shadow of the world's largest experiment in carceral control.” The focus of this investigation, however, is entirely historical and descriptive, and to that end, Schellenberg draws upon a host of primary sources from antiquity that bring the harsh realities of Roman incarceration to life. At the same time, Schellenberg periodically weaves into his contextual and exegetical work soundbites and testimonials from modern prisoners in order to demonstrate the plausibility of his historical reconstruction through comparison with similar cross-cultural experiences. Chapter One illuminates the circumstances of Paul's imprisonment at the time he wrote Philippians, including the location of his detention (Schellenberg is non-committal with respect to the city), the probable reason for his arrest, and the likely agents who were involved. Chapter Two reflects upon Paul's assertion that “to die is gain” (Phil 1:21). Here, Schellenberg takes Paul at his word, demonstrating the horrors of imprisonment in the ancient world before positing that Paul's wish for death was triggered mostly by the somatic and psychological agony of his incarceration, and not solely by an ever-present readiness to depart to be with Christ. Chapter Three contextualizes Paul's insistence upon “bold speech” (1:20), arguing that a non-elite such as Paul would have had little reason, apart from his claim to be a divine herald, to maintain confidence in the midst of his imprisonment. Chapter Four argues that Paul's “self-sufficiency” (4:11) is not a riff on a theme from moral philosophy but a popularly attested moral ideal. Furthermore, according to Schellenberg, Paul's claim to be satisfied is a form of performative rhetoric, whereby he seeks both to forge the very contentment he claims to possess and to overcome the dehumanizing conditions to which he has been forcefully exposed. Finally, Chapter Five addresses the much-discussed and pervasive expressions of “joy” within Philippians. Paul's rejoicing, Schellenberg insists, is not the calculated projection of a theological theme developed through individualized reflection for the purpose of emulation. It is rather the emotive fruit of his real-life partnership with a community he genuinely cherished. The volume ends with a brief summary and conclusion. Schellenberg's monograph is a masterpiece of historical scholarship whose argument deserves careful consideration. The reader is introduced throughout to the harrowing realities of ancient imprisonment, to the methods (both ancient and modern) of “making do,” and ultimately to a compelling portrait of a very human apostle—one who not only thinks and hopes but hurts and loves. Some will complain that Paul appears more vulnerable and less heroic as a result, but that is the very point of the project—not to humiliate Paul but to humanize him. Despite Paul's obvious gestures toward his chains, Schellenberg is concerned that far too many interpreters have read Philippians as if the social location and conditions of Paul's letter-writing played little to no factor in his messaging and rhetoric. This monograph offers a helpful corrective to that tendency. The book should be acquired by all university libraries and should be read by students, scholars, and teachers interested in Paul's prison epistles.
John K. Goodrich (Mon,) studied this question.