Epistle
EPISTLE
A letter; but the term is applied particularly to the inspired letters in the New Testament, written by the apostles on various occasions, to approve, condemn, or direct the conduct of Christian churches. The Holy Spirit has thus provided that we should have the great doctrines of the true gospel not only historically stated by the evangelists, but applied familiarly to the various emergencies of daily life. It is not to be supposed that every note or memorandum written by the hands of the apostles, or by their direction, was divinely inspired, or proper for preservation to distant ages. Compare 1Co 5:9 Col 4:16 . Those only have been preserved by the overruling hand of Providence which were so inspired, and from which useful directions had been drawn, and might in after-ages be drawn, as from a perpetual directory, for faith and practice-always supposing that similar circumstances require similar directions. In reading an Epistle, we ought to consider the occasion of it, the circumstances of those to whom it was addressed, the time when written, the general scope and design of it, as well as the intention of particular arguments and passages. We ought also to observe the style and manner of the writer, his mode of expression, the peculiar effect he designed to produce on those to whom he wrote, to whose temper, manners, general principles, and actual situation, he might address his arguments, etc.Of the books of the New Testament, twenty-one are epistles; fourteen of them by Paul, one by James, two by Peter, three by John, and one by Jude. Being placed in our canon without reference to their chronological order, they are perused under considerable disadvantages; and it would be well to read them occasionally in connection with what the history in the Acts of the Apostles relates respecting the several churches to which they are addressed. This would also give us nearly their order of time, which should also be considered, together with the situation of the writer; as it may naturally be inferred that such compositions would partake of the writer’s recent and present feelings. The epistles and James, by Peter and Jude, are very different in their style and application from those of Paul written to the Gentiles; and those of Paul written to the Gentiles; and those of Paul no doubt contain expressions and allude to facts much more familiar to their original readers than to later ages.
Fuente: American Tract Society Bible Dictionary
Epistle
In dealing with ancient literature we have become accustomed to make a distinction between the epistle and the letter. In that sphere we frequently meet with a so-called letter, which, from the purely external point of view, shows all the characteristics of a genuine letter, and yet is in no sense designed to serve as a vehicle of tidings and ideas between one person and another, or between one person and a definite circle of persons, but on the contrary has been written in the expectation, and indeed with the intention, of gaining the notice of the public. Now, in designating such a document an epistle, and reserving the term letter for a letter in the true sense, we must remember that, while the distinction itself was quite familiar to the ancients, our terminology is modern. By epistle we mean, accordingly, a letter expressly intended for the general public. Yet it must be admitted that, in the sphere of ancient literature, it is not always easy to decide whether a particular document is a letter or an epistle, as will appear from the following considerations. (1) In many such compositions there is nothing to indicate whether the writer desired to address the general public or not. (2) The art of the epistle-writer consisted very largely in his ability to personate a true letter-writer, so that the reader should never have the faintest suspicion that the writing in his hands was anything but a genuine letter. (3) Even in letters properly so called the writer did not always allow his words and thoughts to flow freely and spontaneously, but sometimes-and especially in the latter part of the ancient era, when rhetoric prevailed everywhere-as we find even in correspondence whose private and confidential nature is beyond doubt, invested the structure and style of his letter with rhetorical features such as we might expect to meet with in writings designed to influence the public mind, and therefore of necessity far removed from the free and easy prattle of a letter. (4) Finally, it is not easy to specify the point of transition between the limited circle to which the private letter may be addressed and the general public to which the epistle makes its appeal. In most cases, no doubt, it is possible to decide whether an epistle is meant for the public eye, but it is frequently far from certain whether a particular letter addressed to a limited public, as e.g. a church or a group of churches, or, say, the bishops of a metropolitan province, has not lost all claim to be regarded as a real letter. Notwithstanding these considerations, however, the distinction between epistle and true letter has every right to be retained. Like all such distinctions, it doubtless fails to make due allowance for the living current of literary development, but it teaches us to keep an open eye for the diversities and gradations of literature, and thus also, when rightly used, helps us to define more accurately the character of the epistolary writings in the NT.
Now, as the Christian writers of the Apostolic Age adopted the epistle, and, we may even say, made use of it with a zest that may be inferred, in particular, from the fact that they enriched the literary side of the Gospel and the Apocalypse by means of the epistolary form (cf. Luk 1:1 ff., Rev 1:4 ff.), it is necessary to give due weight to the following points: (1) that in this as in other respects the Apostolic Age was embedded in the same literary tradition of later antiquity as we are able to trace in various Greek and Latin prototypes of non-Christian origin; (2) that, nevertheless, the structure, style, and diction of the primitive Christian epistles nearly always carry us into a different sphere of culture from that. associated with the extant post-classical epistolary literature composed on classical models; and, finally, (3) that the influence of the hortatory addresses of Christian preachers in the primitive Church is clearly traceable in these Christian epistles.
Among the epistles of the Apostolic Age the present writer would include the following: James, 1 Peter, Jude, Hebrews, 1 John, and Barnabas. These for the most part differ in no essential point from hortative addresses to a congregation, and the epistolary form, where it is present at all, or where, as in Hebrews, it is no more than suggested, is merely a form, which, in fact, is completely shattered by the contents. Among these Epistles there is not one which in virtue of a refined or even well-schooled art could claim to be considered a true letter. But this is itself a striking evidence of the significant fact that the Christian writers of the Apostolic Age, greatly as they had been affected by the stream of literary activity in the grander style of the ancients, were now feeling their way towards new forms in which to communicate their religious ideas to a wider public. With this end in view, therefore, they had recourse to the epistle, as the literary eidos at once of the simplest character and lying closest to their hands; but here-even in the case of a writer like the author of Hebrews, who has obviously been powerfully influenced by the elements of Greek rhetoric-the substance of the message was for them of much greater importance than the form. The fictitious, pseudonymous epistle is a literary phenomenon that first makes its appearance in the post-Apostolic Age.
Literature.-R. Hercher, Epistolographi Grci, Paris, 1873 (a collection of Greek letters); H. Peter, Der Brief in der rmischen Litteratur, Leipzig, 1901; E. Norden, Die antike Kunstprosa2, do. 1909; G. A. Deissmann, Bibelstudien, Marburg, 1895, pp. 187-225 (Eng. translation , 1901, pp. 1-59); C. F. G. Heinrici, Der litterarische Character der neutest. Schriften, Leipzig, 1908, p. 56ff.; J. Weiss, Literaturgesch. des NT, in RGG [Note: GG Religion in Geschichte und Gegenwart.] iii. [1912] 2175-2215; H. Jordan, Gesch. der altchristlichen Literatur, Leipzig, 1911, p. 123ff. (containing also a history of the Christian Epistle till a.d. 600); P. Wendland, Die hellenistischrmische Kultur in ihren Beziehungen zu Judentum und Christentum, Die urchristliche Literaturformen, Tbingen, 1912, pp. 342-381.
H. Jordan.
Fuente: Dictionary of the Apostolic Church
epistle
In Liturgy, selection most frequently from one of the letters, or Epistles of the Apostles read at Mass after the Collects, at the (priest’s) right-hand side of the altar and therefore called the Epistle side. It is also called Lesson. As a rule there is only one, but on some days in Lent, ember-days, there are several. At High Mass the Epistle is read aloud in one tone by the subdeacon.
Fuente: New Catholic Dictionary
Epistle
(, something sent, as a “letter”). The use of written letters implies, of course, considerable progress in the development of civilized life. There must be a recognised system of notation, phonetic or symbolic; men must be taught to write, and have writing materials at hand. In the early nomadic stages of society accordingly, like those which mark the period of the patriarchs of the O.T., we find no traces of any but oral communications. In the Homeric poems, though messages are usual, yet a sort of hieroglyphical letters is not unknown (Il. 6:168). Messengers were sent instructed what to say from Jacob to Esau (Gen 32:3), from Balak to Balaam (Num 22:5; Num 22:7; Num 22:16), bringing back in like manner a verbal, not a written answer (Num 24:12). SEE MESSENGER. The negotiations between Jephthah and the king of the Ammonites (Jdg 11:12-13) were conducted in the same way. It was still the received practice in the time of Saul (1Sa 11:7; 1Sa 11:9). The reign of David, bringing the Israelites, as it did, into contact with the higher civilization of the Phoenicians, witnessed a change in this respect also. SEE AMBASSADOR. The first recorded letter ( = “book;” comp. use of , Herod. 1:123) in the history of the O.T. was that which “David wrote to Joab, and sent by the hand of Uriah” (2Sa 11:14), and this must obviously, like the letters that came into another history of crime (in this case also in traceable connection with Phoenician influence, 1Ki 21:8-9), have been “sealed with the king’s seal,” as at once the guarantee of their authority, and a safeguard against their being read by any but the persons to whom they were addressed. The material used for the impression of the seal was probably the “clay” of Job 38:14. The act of sending such a letter is, however, pre-eminently, if not exclusively, a kingly act, where authority and secrecy were necessary. Hence they contained simply royal commands, and nothing is said of salutation or even address in connection with them. Joab, on the other hand, answers the letter which David had sent him after the old plan, and receives a verbal message in return. The demand of Benhadad and Ahab’s answer to it are conveyed in the same way (1Ki 20:2; 1Ki 20:5). Jehu wrote letters, and sent them to Samaria to authorities, respecting Ahab’s children, the form of which, or of the one transcribed, is the first instance in the Bible of anything like a formula. It begins, “Now as soon as this letter cometh to you,” but ends without any like phrase. It was apparently replied to by a message, and Jehu wrote another letter, which, as given, has not the same peculiarity as the first. That Jehu, who, though perhaps well born, was a rough soldier, should have written and there is no ground for supposing that he used a scribe, but, from the extremely characteristic style, rather evidence against such an idea indicates that letter-writing was then common (2Ki 10:1-7). In this case secrecy may have been thought desirable, but the importance of the matter would have been a sufficient reason for writing. Written communications, however, become more frequent in the later history. The letter which the king of Syria, Benhadad, sent by Naaman to Jehoram, king of Israel, though to a sovereign with whom the writer was at peace, is in the same peremptory style, with no salutation (2Ki 5:5-6), from which we may conjecture that only the principal contents are given in this and like instances. The ‘”writing” () to Jehoram, king of Judah, from Elijah (q.v.) must have been a written prophecy rather than a letter (2Ch 21:12-15); though it must be observed that such prophecies when addressed to persons are of an epistolary character. Hezekiah, when he summoned the whole nation to keep the Passover, sent letters “from the king and his princes,” as had been determined at a council held at Jerusalem by the king, the princes, and all the congregation.
The contents of these letters are given, or the substance. The form is that of an exhortation, without, however, address. The character is that of a religious proclamation (2Ch 30:1-9). Hezekiah, in fact, introduced a system of couriers like that afterwards so fully organized under the Persian kings (comp. Herod. 8:98, and Est 8:10; Est 8:14). The letter or letters of Sennacherib to Hezekiah seem to have been written instructions to his messengers, which were given to Hezekiah to show him that they had their master’s authority. It is to be observed that the messengers were commanded, “Thus shall ye speak to Hezekiah,” and that Hezekiah “received the letter” from them. What he received was probably a roll of papyrus, as that which Jehoiakim burnt seems to have been (Jer 36:23), for when he took it to the Temple he “spread it before the Lord” (2Ki 19:9-14; Isa 37:9-14; comp. 2Ch 32:17). It does not appear to have been usual for the prophets to write letters. Generally they seem, when they did not go themselves to those whom they would address, either to have sent a messenger, or to have publicly proclaimed what they were commissioned to say, knowing that the report of it would be carried to those whom it specially concerned. When Nebuchadnezzar had carried captive some of the people of Judah, we read how Jeremiah addressed them by a letter, which is a written exhortation and prophecy (29:1-23). It can scarcely be said that here we perceive a positive distinction between the later prophets and the earlier, for Elijah sent a letter or “writing” to Jehoram, king of Judah, as already noticed. The distance of Babylon from Jerusalem, and of Jerusalem from the kingdom which was the scene of Elijah’s ministry, seems to afford the true explanation. That letters were not uncommon between the captives at Babylon and those who remained at Jerusalem before it was destroyed, appears probable from the mention of letters to Zephaniah the priest, and to others from a false prophet Shemaiah, at Babylon, in contradiction of Jeremiah’s letter (24-29). Jeremiah was commanded to send to the captives a condemnation of this man (30-32), and it is therefore probable that at least three letters passed on this occasion. Though with the little evidence we have we cannot speak positively, it seems as if the custom of letter- writing had become more common by degrees, although there is no ground for inferring any change in its character. Still we find nothing of an address or signature. The letter seems to be always a document, generally a message written for greater security or to have full authority, and was probably rolled, tied up, and sealed with the writer’s seal. SEE LETTER.
Although no Hebrew letters are preserved of the time before David, it might be supposed that the form might have been derived from Egypt. We have papyri containing copies by Egyptian scribes of the kings of the Rameses family about the 13th century B.C., of letters of their own correspondence. These show a regular epistolary style, the conventionalism of which at once removes us from all ideas of Shemitic literature. There is an air of the monuments about it that strikes us in the descriptive character of certain of the formulas. Some letters, from a superior to an inferior, commence in the manner shown in the following example: “The chief librarian Amen-em-an, of the royal white house, says to the scribe Penta- ur, Whereas, this letter is brought to you, saying communication.” A usual ending of such letters is, “Do thou consider this.” Some begin with the word “Communication.” The fuller form also seems to be an abbreviation. An inferior scribe, addressing his superior, thus begins: “The scribe Penta- ur salutes his lord, the chief librarian, Amen-em-an, of the royal white house. This comes to inform my lord. Again I salute my lord. Whereas I have executed all the commissions imposed upon me by my lord, well and truly, completely and thoroughly [?] I have done no wrong. Again I salute my lord.” He ends, “Behold, this message is to inform my lord.” A more easy style is seen in a letter of a son to his father, which begins, The scribe Amen-mesu salutes [his] father, captain of bowmen, Bek-en-ptah,” and ends “Farewell.” A military of, ficer writing to another, and a scribe writing to a military officer, appear to begin with a prayer for the king before the formula “Communication.” A royal or government letter is a mere written decree, without any formal introduction, and ending with an injunction to obey it. The contents of these letters are ale ways addresses to the persons written to, the writer using the first person singular. The subject-matter is various, and perhaps gives us a better idea of the literary ability of the Egyptians, and their lively national character, than any other of their compositions (see Goodwin on the “Horatic Papyri,” in the Cambridge Essays, 1855, page 226 sq.). Indeed in Egypt everything of importance was committed to writing (Wilkinson, Anc. Eg. 2:176, abridgm.), and the monuments constantly depict scribes taking an inventory or check of all sorts of operations. SEE EGYPT. In the books of Scripture written after the return from Babylon, mention is made of letters of the enemies of the Jews to the kings of Persia, and of the kings to these persons, the Jews, or their officers, some of which are given. These are in an official style, with a greeting, and sometimes an address. The letter to Artaxerxes contains the form, “Be it known unto the king,” “Be it known now unto the king” (Ezr 4:11-16); and his answer thus begins, “Peace [or “welfare”], and so forth” (Ezr 4:17-22), the expression “and so forth” occurring elsewhere in such a manner that it seems to be used by the transcriber for brevity’s sake (Ezr 4:10-11; Ezr 7:12). It must, therefore, not be compared to the common modern Arabic formula of commencement, “After the [usual] salutations.” The letter of the opponents of the’ Jews to Darius (Hystaspis) thus begins: “Unto-Darius the king, all peace. Be it known unto the king (Ezr 5:6-17).” The letter of Artaxerxes (Longimanus) to Ezra is a written decree, and not an ordinary letter, save in form (Ezr 7:11; Ezr 7:26). Nehemiah asked for, and was granted, letters from the same king to the governors and the keeper of the king’s forest (Neh 2:7; Neh 2:9). When he was rebuilding Jerusalem, Sanballat sent him “an open letter” by his servant, repeating an invented rumor of the Jews’ intention to rebel (6:5, 7): no doubt it was left not sealed purposely, either in order that the rumor should be so spread as if by accident, or to show disrespect. At this time many letters passed between the nobles of Judah and Tobiah, and letter-writing seems to have been common (17; see also 19). In Esther we read of exactly the same custom as that spoken of in the case of Jezebel’s letter, the authority of writings with the king’s name and seal, even if not written by him. It is related that Ahasuerus “took his signet from his hand and gave it unto Haman,” who caused letters to be written containing a mandate: “In the name of king Ahasuerus was it written, and sealed with the king’s signet” (Est 3:10; Est 3:12-13). In like manner; the same authority was given to Esther and Mordecai, and it is remarked, “For the writing which is written in the king’s name, and sealed with the king’s signet, may not be reversed” (8:7, 8). The influence of Persian, and yet more, perhaps, that of Greek civilization, led to the more frequent use of letters as a means of intercourse. Whatever doubts may be entertained as to the genuineness of the epistles themselves, their occurrence in 1Ma 11:30; 1Ma 12:6; 1Ma 12:20; 1Ma 15:1; 1Ma 15:16; 2Ma 11:16; 2Ma 11:34, indicates that they were recognized as having altogether superseded the older plan of messages orally delivered. SEE LETTER.
The two stages of the history of the N.T. present in this respect a very striking contrast. The list of the canonical books shows how largely epistles were used in the expansion and organization of the Church. Those which have survived may be regarded as the representatives of many others that are lost. We are perhaps too much in the habit of forgetting that the absence of all mention of written letters from the Gospel history is just as noticeable. With the exception of the spurious letter to Abgarus (q.v.) of Edessa (Euseb. H.E. 1:13) there are no epistles of Jesus. The explanation of this is to be found partly in the circumstance of one who, known as the “carpenter’s son,” was training as his disciples those who, like himself, belonged to the class of laborers and peasants, partly in the fact that it was by personal rather than by written teaching that the work of the prophetic office, which he reproduced and perfected, had to be accomplished. SEE JESUS CHRIST.
In the Acts of the Apostles we have the short epistle addressed by the apostolic council held at Jerusalem to the Gentile converts in Antioch, Syria, and Cilicia (Act 15:23-24). There is also a letter from Claudius Lysias to Felix, which may be supposed to preserve the official style of the provinces. Both these use the common Greek formulas, beginning, after the names of the writer and the person written to, with the salutation, and ending with the adieu. The epistles of the N.T. in their outward form are such as might be expected from men who were brought into contact with Greek and Roman customs, themselves belonging to a different race, and so reproducing the imported style with only partial accuracy. They begin (the Epistle to the Hebrews and 1 John excepted) with the names of the writer, and those to whom the epistle is addressed. Then follows the formula of salutation (analogous to the of Greek, the S., S.D., or S.D.M., salutem, salutem dicit, salutem dicit multam, of Latin correspondence) generally in Paul’s Epistles in some combination of the words “grace, mercy, and peace” (, , ); in others, as in Act 15:23; Jam 1:1, with the closer equivalent of , “greeting,” which last is never used by Paul. Then the letter itself commences in the first person, the singular and plural being used, as in the letters of Cicero, indiscriminately (comp. 1Co 2:1-16; 2Co 1:8; 2Co 1:15; 1Th 3:1-2; and passim). When the substance of the letter has been completed, questions answered, truths enforced, there come the individual messages, characteristic, in Paul’s Epistles especially, of one who never allowed his personal affections to be swallowed up in the greatness of his work. The conclusion in this case was probably modified by the fact that the letters were dictated to an amanuensis. When he had done his work, the apostle took up the pen o – reed, and added, in his own large characters (Gal 6:11), the authenticating autograph, sometimes with special stress on the fact that this was his writing (1Co 16:21; Gal 6:11; Col 4:18; 2Th 3:17), always with one of the closing formula of salutation, “Grace be with thee” “the grace of our Lord Jesus Christ be with your spirit.” In one instance, Rom 16:22, the amanuensis in his own name adds his salutation. In the “farewell” ( of Act 23:30, of Act 15:29) we have the equivalents to the vale, valete, which formed the custonary conclusion of Roman letters. It need hardly be said that the fact that Paul’s Epistles were dictated in this way accounts for many of their most striking peculiarities, the frequent digressions, the long parentheses, the vehemence and energy as of a man who is speaking strongly as his feelings prompt him rather than writing calmly. An allusion in 2Co 3:1 brings before us another class of letters which must have been in frequent use in the early ages of the Christian Church, the , or letters of recommendation, by which travelers or teachers were commended by one church to the good offices of others. Other persons (there may be a reference to Apollos, Act 18:27) had come to the Church of Corinth relying on these. Paul appeals to his converts as Christ’s epistle ( , 2Co 3:3 ), written, “not with ink, but with the spirit of the living God.” For other particulars as to the material and implements used for epistles, SEE WRITING.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Epistle (2)
the first lesson in the communion service of the Church of England, deriving its name from the circumstance that it is generally taken from the apostolic epistles; though sometimes from the Acts, and occasionally from the Old-Test. writings. The form was derived from that of the Greek and Latin churches, where it was usually denominated the “Apostle.” It has been in use in the English Church since the time of Augustine of Canterbury, a period of twelve hundred years. See Hook, Church Dict. s.v.; Staunton, Eccles. Dict. s.v.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Epistle
The first mentioned in the Old Testament is that of David to Joab, sent by Uriah (2Sa 11:14); a usage perhaps borrowed from the Phoenicians, with whose king Hiram he was intimate. The king’s seal was usually attached in token of authority, and to guard against anyone but the person addressed reading it (1Ki 21:8-9). The seal was of clay impressed while moist (1Ki 21:8-9; Job 38:14). “A writing came to Jehoram from Elijah” (2Ch 21:12). Originally messages were sent orally (Gen 32:3; Num 22:5; Num 22:7; Num 22:16; Num 24:12; Jdg 11:12-13; 1Sa 11:7; 1Sa 11:9). Hezekiah had a system of couriers or posts to transmit his letters in various quarters; the plan especially prevalent in Persia (2Ch 30:6; 2Ch 30:10; Est 8:10; Est 8:14).
We read of his “spreading before the Lord” Sennacherib’s letter (2Ki 19:14). Sanballat’s “open letter” was an infraction of the etiquette of the Persian court (Neh 6:5). Jeremiah wrote to the captives in Babylon (Jer 29:1-3). In the New Testament Luke begins both his “Gospel” and “Acts” in the form of a letter to Theophilus; but in substance both books are rather histories than epistles. Our Lord wrote no epistle, as that to Abgarus king of Edessa is most probably not authentic (Eusebius H. E., 1:13). His office was to enact the facts, and to fulfill the personal ministry, upon which the church was to be founded. The epistles are the inspired commentaries unfolding the truths in the histories, the Gospels, and Acts; just as the prophets interpret the spiritual lessons designed by God to be drawn from the Old Testament histories.
Twenty-one of the 27 New Testament books are strictly epistles. Three more are so in form: Luke, Acts, and Revelation addressed to the seven churches. Matthew, Mark, and John alone are not epistolary either in form or substance. Fourteen, including Hebrew, are by Paul; three by John; two by Peter; one by James; one by Jude. Paul dictated his to an amanuensis, authenticating them with his autograph at the close, wherewith be wrote the salutation “grace be with thee,” or “the grace of our Lord Jesus Christ,” etc. But, in order to show his regard to the Galatians, whom Judaizers tried to estrange, he wrote all that epistle himself in large characters, for so Gal 6:11-12 ought to be translated, “ye see in how large letters I have written.” The largeness of letters was probably owing to his weakness of sight (Gal 4:15).
The words “I have written” (“wrote,” egrapsa) distinguished this epistle as written by himself from 2Th 3:17, “I write,” where he only writes the closing salutation. Phm 1:19 shows that that epistle also was all written by Paul as a special compliment to Philemon; whereas the accompanying epistle to the Colossians (Col 4:18) has only “the salutation” so written, as also 1Co 16:21. In Rom 16:22 his amanuensis, Tertius, salutes in his own name. Peter’s closing salutation is “peace be with you”; as Paul’s is “grace,” etc. John after Paul’s death takes up his closing benediction, “the grace of our Lord Jesus Christ be with you all,” at the end of Revelation.
In the beginning of most of Paul’s epistles “grace and peace” are his opening greeting; in the pastoral epistles concerning ministers “mercy” is added, “grace, mercy, and peace” (1 and 2 Timothy and Titus), for ministers of all men most need mercy (1Co 7:25; 2Co 7:1). All the epistles besides Paul’s are called “universal” or “general.” This designation holds good in a general and not strict sense; for the 2 and 3 John are addressed to specific persons in form, though in substance they are general. The epistolary form of inspiration gives scope for free expression of personal affection, and conveys divine truth, progressively unfolded to us, as to Christian faith, worship and polity with a freshness, point, and communion of heart with heart, such as could hardly be attained by formal, didactic treatises.
Fuente: Fausset’s Bible Dictionary
Epistle
e-pis’l (, epistole, a letter, epistle; from , epistello, to send to):
1.New Testament Epistles
2.Distinctive Characteristics
3.Letter-Writing in Antiquity
4.Letters in the Old Testament
5.Letters in the Apocrypha
6.Epistolary Writings in the New Testament
7.Epistles as Distinguished from Letters
8.Patristic Epistles
9.Apocryphal Epistles
1. New Testament Epistles
A written communication; a term inclusive of all forms of written correspondence, personal and official, in vogue from an early antiquity. As applied to the twenty-one letters, which constitute well-nigh one-half of the New Testament, the word epistle has come to have chiefly a technical and exclusive meaning. It refers, in common usage, to the communications addressed by five (possibly six) New Testament writers to individual or collective churches, or to single persons or groups of Christian disciples. Thirteen of these letters were written by Paul; three by John; two by Peter; one each by James and Jude; one – the epistle to the Hebrews – by an unknown writer.
2. Distinctive Characteristics
As a whole the Epistles are classified as Pauline, and Catholic, i.e. general; the Pauline being divided into two classes: those written to churches and to individuals, the latter being known as Pastoral (1 and 2 Timothy, and Titus; some also including Philemon; see Lange on Romans, American edition, 16). The fact that the New Testament is so largely composed of letters distinguishes it, most uniquely, from all the sacred writings of the world. The Scriptures of other oriental religions – the Vedas, the Zend Avesta, the Tripitaka, the Koran, the writings of Confucius – lack the direct and personal address altogether. The Epistles of the New Testament are specifically the product of a new spiritual life and era. They deal, not with truth in the abstract, but in the concrete. They have to do with the soul’s inner experiences and processes. They are the burning and heart-throbbing messages of the apostles and their confreres to the fellow-Christians of their own day. The chosen disciples who witnessed the events following the resurrection of Jesus and received the power (Act 1:8) bestowed by the Holy Spirit on, and subsequent to, the Day of Pentecost, were spiritually a new order of men. The only approach to them in the spiritual history of mankind is the ancient Hebrew prophets. Consequently the Epistles, penned by men who had experienced a great redemption and the marvelous intellectual emancipation and quickening that came with it, were an altogether new type of literature. Their object is personal. They relate the vital truths of the resurrection era, and the fundamental principles of the new teaching, to the individual and collective life of all believers. This specific aim accounts for the form in which the apostolic letters were written. The logic of this practical aim appears conspicuously in the orderly Epistles of Paul who, after the opening salutation in each letter, lays down with marvelous clearness the doctrinal basis on which he builds the practical duties of daily Christian life. Following these, as each case may require, are the personal messages and affectionate greetings and directions, suited to this familiar form of address.
The Epistles consequently have a charm, a directness, a vitality and power unknown to the other sacred writings of the world. Nowhere are they equaled or surpassed except in the personal instructions that fell from the lips of Jesus. Devoted exclusively to experimental and practical religion they have, with the teachings of Christ, become the textbook of the spiritual life for the Christian church in all subsequent time. For this reason they are of more real value to the church than all the systems of theology, from Origen to Schleiermacher (Schaff on St.Paul’s Epistles, History of the Christian Church, 741). No writings in history so unfold the nature and processes of the redemptive experience. In Paul and John, especially, the pastoral instinct is ever supreme. Their letters are too human, too personal, too vital to be formal treatises or arguments. They throb with passion for truth and love for souls. Their directness and affectionate intensity convert their authors into prophets of truth, preachers of grace, lovers of men and missionaries of the cross. Hence, their value as spiritual biographies of the writers is immeasurable. As letters are the most spontaneous and the freest form of writing, the New Testament Epistles are the very life-blood of Christianity. They present theology, doctrine, truth, appeal, in terms of life, and pulsate with a vitality that will be fresh and re-creative till the end of time. (For detailed study of their chronology, contents and distinguishing characteristics, see articles on the separate epistles.)
3. Letter-Writing in Antiquity
While the New Testament Epistles, in style and quality, are distinct from and superior to all other literature of this class, they nevertheless belong to a form of personal and written address common to all ages. The earliest known writings were epistolary, unless we except some of the chronologies and inscriptions of the ancient Babylonian and Assyrian kings. Some of these royal inscriptions carry the art of writing back to 3800 bc, possibly to a period still earlier (see Goodspeed, Kent’s Historical Series, 42-43, secs. 40-41), and excavations have brought to light an immense mass of letters from officials to the court – correspondence between royal personages or between minor officials, as early as the reign of KHammurabi of Babylon, about 2275 bc (ibid., 33). The civilized world was astonished at the extent of this international correspondence as revealed in the Tell el-Amarna Letters (1480 bc), discovered in Egypt in 1887, among the ruins of the palace of Amenophis IV. This mass of political correspondence is thus approximately synchronous with the Hebrew exodus and the invasion of Canaan under Joshua.
4. Letters in the Old Testament
As might be expected, then, the Old Testament abounds with evidences of extensive epistolary correspondence in and between the oriental nations. That a postal service was in existence in the time of Job (Job 9:25) is evident from the Hebrew term , racm, signifying runners, and used of the mounted couriers of the Persians who carried the royal edicts to the provinces. The most striking illustration of this courier service in the Old Testament occurs in Est 3:13, Est 3:15; Est 8:10, Est 8:14 where King Ahasuerus, in the days of Queen Esther, twice sends royal letters to the Jews and satraps of his entire realm from India to Ethiopia, on the swiftest horses. According to Herodotus, these were usually stationed, for the sake of the greatest speed, four parasangs apart. Hezekiah’s letters to Ephraim and Manasseh were sent in the same way (2Ch 30:1, 2Ch 30:6, 2Ch 30:10). Other instances of epistolary messages or communications in the Old Testament are David’s letter to Joab concerning Uriah and sent by him (2Sa 11:14, 2Sa 11:15); Jezebel’s, to the elders and nobles of Jezreel, sent in Ahab’s name, regarding Naboth (1Ki 21:8, 1Ki 21:9); the letter of Ben-hadad, king of Syria, to Jehoram, king of Israel, by the hand of Naaman (2Ki 5:5-7); Jehu’s letters to the rulers of Jezreel, in Samaria (2Ki 10:1, 2Ki 10:2, 2Ki 10:6, 2Ki 10:7); Sennacherib’s letter to Hezekiah (2Ki 19:14; Isa 37:14; 2Ch 32:17), and also that of Merodach-baladan, accompanied with a gift (2Ki 20:12; Isa 39:1). Approximating the New Testament epistle in purpose and spirit is the letter of earnest and loving counsel sent by Jeremiah to the exiles in Babylon. It is both apostolic and pastoral in its prophetic fervor, and is recorded in full (Jer 29:1, 4-32) with its reference to the bitterly hostile and jealous letter of Shemaiah, the false prophet, in reply.
As many writers have well indicated, the Babylonian captivity must have been a great stimulus to letter-writing on the part of the separated Hebrews, and between the far East and Palestine. Evidences of this appear in the histories of Ezra and Nehemiah, e.g. the correspondence, back and forth, between the enemies of the Jews at Jerusalem and Artaxerxes, king of Persia, written in the Syrian language (Ezr 4:7-23); also the letter of Tattenai (the King James Version Tatnai) the governor to King Darius (Ezr 5:6-17); that of Artaxerxes to Ezra (Ezr 7:11), and to Asaph, keeper of the royal forest (Neh 2:8); finally the interchange of letters between the nobles of Judah and Tobiah; and those of the latter to Nehemiah (Neh 6:17, Neh 6:19; so Sanballat Neh 6:5).
5. Letters in the Apocrypha
The Old Testament Apocrypha contains choice specimens of personal and official letters, approximating in literary form the epistles of the New Testament. In each case they begin, like the latter, in true epistolary form with a salutation: greeting or sendeth greeting (1 Macc 11:30, 32; 12:6, 20; 15:2, 16), and in two instances closing with the customary Fare ye well or Farewell (2 Macc 11:27-33, 34-38; compare 2Co 13:11), so universally characteristic of letter-writing in the Hellenistic era.
6. Epistolary Writings in the New Testament
The most felicitous and perfect example official correspondence in the New Testament is Claudius Lysias’ letter to Felix regarding Paul (Act 23:25-30). Equally complete in form is the letter, sent, evidently in duplicate, by the apostles and elders to their Gentile brethren in the provinces of Asia (Act 15:23-29). In these two letters we have the first, and with Jam 1:1, the only, instance of the Greek form of salutation in the New Testament (, charein). The latter is by many scholars regarded as probably the oldest letter in epistolary form in the New Testament, being in purport and substance a Pastoral Letter issued by the Apostolic Council of Jerusalem to the churches of Antioch, Syria and Cilicia. It contained instructions as to the basis of Christian fellowship, similar to those of the great apostle to the churches under his care.
The letters of the high priest at Jerusalem commending Saul of Tarsus to the synagogues of Damascus are samples of the customary letters of introduction (Act 9:2; Act 22:5; compare Act 28:21; also Act 18:27). As a Christian apostle Paul refers to this common use of epistles of commendation (2Co 3:1; 1Co 16:3) and himself made happy use of the same (Rom 16:1); he also mentions receiving letters, in turn, from the churches (1Co 7:1).
Worthy of classification as veritable epistles are the letters, under the special guidance of the Holy Spirit, to the seven churches of Asia (Rev 2:1 through 3:22). In fact, the entire Book of Rev is markedly epistolary in form, beginning with the benedictory salutation of personal and apostolic address, and closing with the benediction common to the Pauline epistles. This again distinguishes the New Testament literature in spirit and form from all other sacred writings, being almost exclusively direct and personal, whether in vocal or written address. In this respect the gospels, histories and epistles are alike the product and exponent of a new spiritual era in the life of mankind.
7. Epistles as Distinguished from Letters
This survey of epistolary writing in the far East, and especially in the Old Testament and New Testament periods, is not intended to obscure the distinction between the letter and the epistle. A clear line of demarcation separates them, owing not merely to differences in form and substance, but to the exalted spiritual mission and character of the apostolic letters. The characterization of a letter as more distinctly personal, confidential and spontaneous, and the epistle as more general in aim and more suited to or intended for publication, accounts only in part for the classification. Even when addressed to churches Paul’s epistles were as spontaneous and intimately and affectionately personal as the ordinary correspondence. While intended for general circulation it is doubtful if any of the epistolary writers of the New Testament ever anticipated such extensive and permanent use of their letters as is made possible in the modern world of printing. The epistles of the New Testament are lifted into a distinct category by their spiritual eminence and power, and have given the word epistle a meaning and quality that will forever distinguish it from letter. In this distinction appears that Divine element usually defined as inspiration: a vitality and spiritual endowment which keeps the writings of the apostles permanently living and powerful, where those of their successors pass into disuse and obscurity.
8. Patristic Epistles
Such was the influence of the New Testament Epistles on the literature of early Christianity that the patristic and pseudepigraphic writings of the next century assumed chiefly the epistolary form. In letters to churches and individuals the apostolic Fathers, as far as possible, reproduced their spirit, quality and style. See LITERATURE, SUB-APOSTOLIC.
9. Apocryphal Epistles
Pseudo-epistles extensively appeared after the patristic era, many of them written and circulated in the name of the apostles and apostolic Fathers. See APOCRYPHAL EPISTLES. This early tendency to hide ambitious or possibly heretical writings under apostolic authority and Scriptural guise may have accounted for the anathema pronounced by John against all who should attempt to add to or detract from the inspired revelation (Rev 22:18, Rev 22:19). It is hardly to be supposed that all the apostolic letters and writings have escaped destruction. Paul in his epistles refers a number of times to letters of his that do not now exist and that evidently were written quite frequently to the churches under his care (1Co 5:9; 2Co 10:9, 2Co 10:10; Eph 3:3); in every epistle (2Th 3:17) indicates not merely the apostle’s uniform method of subscription but an extensive correspondence. Col 4:16 speaks of an epistle from Laodicea, now lost, doubtless written by Paul himself to the church at Laodicea, and to be returned by it in exchange for his epistle to the church at Colosse.
Fuente: International Standard Bible Encyclopedia
Epistle
primarily “a message” (from epistello, “to send to”), hence, “a letter, an epistle,” is used in the singular, e.g., Act 15:30; in the plural, e.g., Act 9:2; 2Co 10:10. “Epistle is a less common word for a letter. A letter affords a writer more freedom, both in subject and expression, than does a formal treatise. A letter is usually occasional, that is, it is written in consequence of some circumstance which requires to be dealt with promptly. The style of a letter depends largely on the occasion that calls it forth.” * [* From Notes on Thessalonians, by Hogg and Vine, p. 5.] “A broad line is to be drawn between the letter and the epistle. The one is essentially a spontaneous product dominated throughout by the image of the reader, his sympathies and interests, instinct also with the writer’s own soul: it is virtually one half of an imaginary dialogue, the suppressed responses of the other party shaping the course of what is actually written …; the other has a general aim, addressing all and sundry whom it may concern: it is like a public speech and looks towards publication” (J. V. Bartlet, in Hastings’ Bib. Dic.)
In 2Pe 3:16 the Apostle includes the Epistles of Paul as part of the God-breathed Scriptures.