New Testament Epistles

Learning Objectives

• Explain how the epistles work and the various types of epistolary literature
• Describe the important elements found within epistles
• Discuss guidelines for interpreting epistles

Begin this module by viewing the following video:

Introduction

In this module we turn to the New Testament epistles. They include the thirteen epistles attributed to Paul (Romans, 1 & 2 Corinthians, Galatians, Ephesian, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, Philemon), Hebrews, James, 1 & 2 Peter, 1-3 John, and Jude.

Epistles

Epistles are first-century letters that were both occasional and circumstantial. That is, they would have been authored (with or without the use of a scribe or amanuensis) to address issues (circumstantial) that had arisen (occasional). Epistles could be sent to a particular individual (e.g., 3 John) or group (e.g., 1 Thess), or for more general circulation to groups in a region (e.g., 1 Peter). From this already we see that the components of author, audience, and circumstance are all necessary to consider carefully when interpreting epistles. For some of the NT epistles the book of Acts provides a helpful backdrop. However, in other cases the interpreter is forced to learn what they can about the circumstances, audience (and sometimes even the author) from the epistle itself. For example, Hebrews is anonymous and appears to have been written to a community of Christian converts from Judaism, possibly pondering returning to the synagogue due to pressure or difficult circumstances (see e.g., Jobes, 2011, pp. 26-32).

Epistles in the first century often followed a general format. Typically, an epistle would open with an identification of the sender and recipient (e.g. “Paul…to all those in Rome,” Rom 1:1, 7a), a salutation or greeting (e.g. “Grace to you and peace from God,” Rom 1:7b), and some kind of prayer or positive health wish on behalf of the addressee (e.g. “I thank my God through Jesus Christ for all of you,” Rom 1:8). The body of the letter had more flexibility in its structure and would be crafted according to the needs or purpose the author had for writing. The closing of an epistle would often include prayers and/or prayer requests; commendations of fellow workers; greetings; final instructions or exhortations; and a benediction (see Köstenberger and Patterson, 2011, pp. 458). Not all letters in the New Testament include all features of this common format, so one thing to pay attention to as an interpreter is whether there is an element missing, and why.

An epistle could also be one of several known types of letters. For example, a letter of exhortation was common when the author was seeking to correct or address a known issue in the church (e.g., 1 Thessalonians). Other examples of letter types include the apologetic letter of self-commendation, where the author defends himself against opposing opinion/forces (e.g., 2 Cor 1-7, 10-13); the diatribe, where the author raises and answers hypothetical questions and objections (e.g., Romans); and the letter of introduction (e.g., Philemon). Recognizing the type or subgenre of an epistle can be helpful so the interpreter might know how to expect the epistle to function.

Special Features in Epistles

There are a few features found in epistles that require special mention. For example, the interpreter will on occasion find short creedal or hymn-like summaries of doctrine. One example of this is Colossians 1:15-20, where the text is offset from the narrative flow of the epistle on either side of it by its rhythmic strophes that portray a carefully crafted statement about Christ. Other examples include Phil 2:6-11; 1 Tim 3:16; and perhaps 1 Pet 3:18-22. While it is intriguing to consider the background of these creeds and hymns, of greatest import for the interpreter is determining how the hymnic feature factors into and supports the argument of the epistle. 

Another recurring feature found in epistles is the “domestic code” (see e.g., Eph 5:22-6:9; Col 3:18-4:1; 1 Pet 2:13-3:7). These “codes” provide instruction for the basic relationships of the first century household, particularly between husbands/wives, parents/children, and masters/servants. These instructions provide an important view not only into life in the first century household, but perhaps even more so into the relationship between the first century church and the culture around it. As Köstenberger and Patterson (2011, p. 474) write, with reference to the Pauline codes, 

While for us today such instructions of submission seem outdated given our culture’s emphasis on equality of individuals not only in essence but also in function, in Paul’s day they most likely offered a clear alternative to the authoritarian-based society…. Paul’s use of these codes had not only the purpose of regulating the social relationships within the church, but they also had an apologetic purpose – to show that Christianity was not subversive – as well as a missionary/evangelistic purpose in a hostile world.

Vice and virtue lists represent yet another common form of literature in the NT (see e.g., Rom 1:29-31; Gal 5:19-23; James 3:17-18; 2 Pet 1:5-7). Such lists delineate that which is moral and that which is immoral according to Christian standards. The latter of these draws out the distinctiveness of Christianity in contrast to society at large, whether ancient or contemporary. One helpful principle for reading such lists is that the first and last items on the list were often the most important (Klein, Blomberg, and Hubbard, 2017, p. 555).

Guidelines for interpreting Epistles

1. Remember the occasional and circumstantial nature of epistles. Inasmuch as it is possible, reconstruct the situation. Who was the church? Where is it located? What was the situation or theological issue?
2. Epistles have a typical structure, so interpreters should pay attention to the flow of sections within the epistle. 
3. Pay attention to the literary context when interpreting short statements. 
4. Be aware of the use of special features such as hymns or household codes. Examine how they fit into and support the argument of the epistle.[1]

References

Bateman, H. (2013). Interpreting the general letters: An exegetical handbook. Grand Rapids, MI. Kregel.

Harvey, J. (2012). Interpreting the Pauline letters: An exegetical handbook. Grand Rapids, MI. Kregel.

Jobes, K. (2011). Letters to the church: A survey of Hebrews and the general epistles. Grand Rapids, MI: Zondervan.

Klein, W., Blomberg, C., & Hubbard, R. (2017). Introduction to biblical interpretation: Third edition. Grand Rapids, MI: Zondervan.

Köstenberger, A. & Patterson, R. (2011). Invitation to biblical interpretation: Exploring the hermeneutical triad of history, literature, and theology. Grand Rapids, MI: Kregel. 

[1] See further Harvey (2012); Bateman (2013).

Link to Module 8 Assessment