SPENDOMAI ("POUR OUT") IN THE NEW TESTAMENT

This rare Greek word only appears twice in the Bible, Philippians 2:17 and II Timothy 4:6, both times in almost identical settings.

Before going any further, it is best to consider the word definition, as explained by some linguistic experts:

France points out that “the technical term for offering libations (of wine) is spendo (translating Heb. nasak)...Paul takes up the pouring of libations as a metaphor for his approaching martyrdom, in his use of spendo in Phil. 2:17 and 2 Tim. 4:6. The libation is not like the blood sacrifices, an atoning offering, but an expression of dedication to God.”

Moving backwards to the original Hebrew parallel term in the OT, Averbeck discusses the word nasak as follows: “Within the sanctuary system libations constituted a significant part of the ritual procedures even on a regular daily basis (Exod 29:40-41; Num 28:5-8), and it was specifically legislated that libations along with grain offerings should normally accompany any burnt or peace offering (Num 15:1-15; cf. Lev 23:13, 18, 37). The idea behind this combination of food offerings seems to be that a good meal would not be complete without meat and bread as well as a drink combined.”

When we consider the two places Paul utilizes this imagery, there are two issues I would like to zero in on: (1) What kind of sacrifice does Paul have in mind with his metaphor? and (2) What does it say about the disputed authorship of II Timothy?

Philippians 2:17

“In his letters Paul took over the Jewish-Christian interpretation of the death of Jesus which saw its saving efficacy in terms of OT sacrificial language...And in Phil. 2:17 he sees his own impending martyrdom in similar terms: 'Even if I am to be poured [spendomai] as a libation upon the sacrificial offering [epi te thysia kai leitourgia] of your faith, I am glad and rejoice with you all' (cf. Phil. 19-26). It has been argued that the use of the vb. spendomi ('pour out') is never used of the pouring out of blood sacrifice, and that Paul has in mind not his death but his apostolic labors (cf. R.P. Martin...). However, the use of the word thysia and the fact that Paul was in prison expecting the possibility of execution suggest that Paul was thinking of his death, not as a propitiatory sacrifice but as a freewill offering for the sake of the church.” (C. Brown)

Melick feels that 'poured out' definitely referred to the procedure of pouring a drink offering either before or after the offering itself....Some interpret this to mean his impending martyrdom, of which Paul was certain. Others think of it in terms of his apostolic ministry, which often included suffering. While Paul may have entertained the idea of martyrdom, he was not unduly pessimistic at this point. His language is reflective. It seems to be a verbalization of thoughts about his life and its meaning ...While many think of Paul's life as the offering, that blurs the metaphor.”

“Thysia and leitourgia, sacrificial service, the Philippians' faith, are what Paul rejoices over...” Reumann notes that in the Greco-Roman world, blood was rarely used as a libation. “Paul has no intention to commit suicide. He is already pouring himself out as a libation in his missionary career and current situation. Therefore not of death, let alone martyrdom, but apostolic labors and sufferings, including now prison [are what he is speaking about].”

Martin: “The verb means 'to pour out as a drink offering' and denotes, in sacrificial terms, a violent, even a bloody, death...The essential part of the sacrificial ritual, however, is not to be discovered in the libation described by the verb. The real sacrifice is that of the Philippians' faith...They are offering their faith in the closeness of their fellowship with the apostle and by their active support of his needs.” Melick agrees with this interpretation, as do the following three commentators.

“Paul wants them to see his death as an act of worship...The Philippians are portrayed as priests at an altar offering up the sacrificial gift of their faith. Paul's life blood is being poured out as a libation.., the completion or crowning touch to their offering of faith.” (Craddock)

Hughes says, “Paul saw the Philippians as priests offering a sacrificial offering of faith, followed by his pouring his own libation over it...he viewed his service as a complement or contribution to their service.”

Hendricksen: “The pouring out of Paul's blood is a reason for joy to him as long as it can be considered a drink offering which crowns the sacrificial offering brought by the Philippians...their “Christian life and conduct, springing from faith.”

II Timothy 4:6

Let us first deal with two comments from those who feel that II Timothy was written by an author other than Paul:

“Harrison finds it inconceivable that such a metaphor [as found in Philippians] could have been stored in Paul's mind during the four or five intervening years, but the idea of a Christian martyr's life-blood being a libation or drink-offering was sufficiently striking when it had once caught the imagination of a man like Paul, to recur to his mind on many occasions.” (Guthrie) I would add to Guthrie's objection to Harrison's ridiculous notion the fact that even I, with my much more limited mind than Paul's, can still vividly remember special quips and comebacks I came up with almost 70 years ago and quote them verbatim.

Then there is Hanson, who states that “the author has modelled much of the language of 4:4-22 on Phil. 2:12-30. The two passages have in common the figure of a libation; instructions about the sending and arrival of assistants; a complaint of being deserted; a reference to Timothy working for the gospel; a reference to the race that Paul has run (Phil. 1:16 and 2 Tim. 4:7); and a reference to a coming judicial decision about Paul. We could say of 2 Tim. 4:5-18 that it is Phil. 2:12-13 rewritten in the light of Paul's death as a martyr.”

Addressing that theory, Towner responds, “The language of this section is thought to echo (or depend on) Phil 2:12-18...However, theories of literary dependence generally presume the author of 2 Timothy could not be Paul, and an excessive tone of self-exaltation is often detected in this depiction of Pauline faithfulness. Whatever the difficulties involved in the argument for authenticity, this kind of criticism is entirely subjective and without weight.”

You may have picked up on the fact that both Harrison and Hanson basically criticize II Timothy 4:6 for being too close in language and thought to Paul's genuine writing in Philippians. That is interesting since liberal scholars commenting on other passages in the “inauthentic” or “pseudo-Pauline” letters in the NT often take the exactly opposite tack of claiming that the language utilized in those pious forgeries differs too much from Paul's genuine letters to be seriously considered as Pauline. In other words, with these critics you are damned if you do and damned if you don't. Next are some closing comments on this libation from scholars who do believe in Paul as the author of II Timothy 4:6.

Ward: “If we think of the libation as coming after the sacrifice, then death is the climax of earthly worship. Philippians 2:17 points in this direction, but it should not be pressed. A preacher's illustration repeated after a matter of years need not be an exact repetition.”

Lea says that Paul “compared the pouring out of his energy in ministry to the pouring out of the wine of an Old Testament drink offering...They were totally expended [The English word 'spent'' comes from spendomai] or poured out as an accompaniment to the burnt offering in the sanctuary (Num 28:7). ...Paul was aware that he was slowly dying in God's service, and he felt that the shedding of his blood in martyrdom would complete the drink offering to God...The priests received none of the drink offering. These facts make Paul's use of the image all the more significant.”