How hard can it be to read and understand personal correspondence?

How hard can it be to read and understand personal correspondence?

• How hard can it be to read and understand personal correspondence?

• This discussion is needed, however, precisely because most of us don’t read I Corinthians or James as though they were letters.

• To say these things is to raise the question of literary genre.

• Is it really accurate to suggest that Paul’s letters are just like modern personal letter?

• That we sometimes refer to them as epistles (which suggests relatively long and formal documents) is an indication of the difference.

In the past some believed that the letters of Paul should be treated like the epistles of such Latin writers as Cicero and Seneca, i.e., like carefully crafted documents intended to be read as published works of literature.

• In the past some believed that the letters of Paul should be treated like the epistles of such Latin writers as Cicero and Seneca, i.e., like carefully crafted documents intended to be read as published works of literature.

• This viewpoint has generally been abandoned; we have no good reason to think Paul had any literary pretensions when he wrote these documents.

On the other hand, it seems clear that they are not simply “personal” letters.

• On the other hand, it seems clear that they are not simply “personal” letters.

• Although some of Paul’s letters were written to individuals, even these go well beyond personal concerns.
• In the others, personal comments play a minor role, and the overall tone is solemn.
• Some of them contain involved argumentation and even display the use of rhetorical techniques.
• Finally, and most fundamentally, they are written with a note of apostolic authority that gives them a unique character.

All of the above should not obscure the most basic fact about these NT documents.

• All of the above should not obscure the most basic fact about these NT documents.

• They were not originally like modern books published for fairly general audiences—thousands of readers that the author has never met.
• Rather, they were genuine letters in which the authors, under divine inspiration, gave direct instruction to a specific church or group of churches.
• Even those letters that have a more personal character seem to address the church of which the recipient as a leader.

Christians everywhere and at all times may profit from these letters as God’s Word to them as well.

• Christians everywhere and at all times may profit from these letters as God’s Word to them as well.

• If they are to be used responsibly, we need to respect their character.

• Reading one of Paul’s letters as though it were a technical book of reference or a seminary textbook of theology can take us down the wrong interpretive path.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• Perhaps the most obvious aspect of reading a letter is the one that we ignore most easily when we read the epistles of the NT.

• All of us upon receiving a letter from an acquaintance, proceed to read the whole letter at one sitting.

• Bible students, partly because of the chapter-and-verse divisions in our modern Bibles, seldom take the time to read through a whole epistle, perhaps not even an entire chapter.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• What would we think of a man who received a five-page letter from his fiancée on Monday and decides to read only the third page on that day, the last page on Thursday, the first page two weeks later, and so on?

• Reading a letter in such piece-meal fashion would likely create nothing but confusion.

• The meaning of a paragraph on the third page may depend heavily on something said at the beginning of the letter—or its real significance may not become apparent until the next page is read.

• The more logically the letter was written, the riskier it would be to break it up arbitrarily.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• Further, part of the meaning of a document is the total impact it makes on the reader; that meaning is often more than the sum of its parts.

• Said another way, specific sections in a NT letter must be read in context.

• Contextual interpretation is one of the most basic principles to keep in mind when we seek to understand what people say and write.

• Ironically, many readers tend to ignore this principle precisely when they need it most—when trying to make sense of a difficult passage.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• Hebrews 6:4-6, which seems to teach that Christians may fall away from the faith and that if they do they cannot possibly be restored.

• Readers have arrived at a number of interpretations:

• Christians may indeed lose their salvation permanently;
• Christians may lose their salvation, but restoration is possible;
• They may lose their rewards but not their salvation;
• The passage describes people who are only professing Christians, not truly regenerate;
• The passage is purely hypothetical;
• The passage does not really deal with personal salvation but with broader Jewish Christian matters.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• How should the problem be approached?

• Many who are troubled by the passage may only have a vague idea of what Hebrews is all about; even those who have tried to read the book carefully often end up a bit confused.

• Because its subject matter is not familiar to us, we find it a difficult epistle to understand.

• Thus we may try to make sense of a very difficult passage in a difficult book by ignoring its context.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• We ought to read the epistle straight through several times, perhaps with different English translations, until we become quite familiar with its

• contents,
• the concerns and apparent purposes of the author,
• the way the argument is developed,
• and so on.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• One significant feature we discover is that this is not the only passage of its kind in the book—there are four other “warning passages” in Hebrews (2:1-4; 3:7-15 and continuing through chap. 4; 10:26-31; 12:25-29).

• When we look at the argument of the book as a whole, it seems unlikely that these warning sections could be dealing with different situations.

• Rather, they provide a cumulative effect.

• The author is deeply concerned about his readers and carefully tried to achieve one great aim—to prevent them from committing some terrible sin that would bring down God’s severe judgment.

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• Recognizing this feature of the letter, we will quickly dismiss some interpretations of the passage.

• That it is talking about losing rewards does not fit the character of the letter as a whole.
• Likewise, any view that downplays the personal element is also suspect, since the other warning (esp. 3:12) make clear that what is at stake is one’s individual relationship with God.
• Again, the view that takes the passage as purely hypothetical makes little sense; what is the point of writing a whole letter, with such emotional and severe warnings, to prevent something that cannot really happen?

Reading the NT Letters as Wholes

• Reading the NT Letters as Wholes

• Deciding among the remaining options is not easy, but one can see clearly that the more difficult a passage is, the more attention we need to pay to the context of the whole document.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Every written document should be read “historically”; that is, we ought to take into account that it was written by a particular individual (or group of individuals) in a particular time in history and that it was motivated by some particular occasion.

• Nevertheless, some types of writing can be understood quite well even when we may know relatively little of their historical setting.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Being able to read science textbooks in high school, for example, does not greatly depend on knowing who the authors were or what their historical situation may have been.

• (Even in this case, that the textbook is very old or the author has a very strong ideological motivation are factors that affect the interpretation of specific passages).

• In other words, textbooks are addressed to very broad audiences, to students all across the country whose personal experiences vary enormously.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Contrast a textbook with a column in a high school newspaper.

• In this case students share many important experiences and a base of common knowledge.
• They belong to a well-defined geographic region.
• They share common perceptions about the school, the people who are part of it, and the challenges it offers.
• The school newspaper, therefore, will be understood by these students in a way that an outsider cannot grasp as easily—even the parents may struggle with it from time to time!
• Also, in contrast to textbooks, editorials in a student paper have a very short life expectancy.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Biblical scholars often refer to NT letters as occasional writings; this term does not at all suggest that they are trivial or carelessly written documents.

• What they are emphasizing is that Paul, for example, wrote his letters to meet specific historical needs.

• There was always a concrete occasion that motivated him to write these documents. Usually it was a matter of specific churches experiencing problems that had to be solved.

• Because Paul’s letters also deal with principles that have permanent validity, it is easy for us to overlook their occasional character.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• If we wrest 1 Corinthians out of its historical context, the precise message of the document will escape us.

• Worse, we could misunderstand or misapply its meaning.

• For instance, 7:1: “It is good for a man not to marry” (Literally “not to touch a woman”).
• Some have inferred from these words that marriage is a bad thing.
• Such an interpretation, however, is hardly consistent with biblical teaching more generally, or even with Paul’s own statements elsewhere (cf. Eph. 5:22-33 and 1 Tim. 3:2; 4:3).

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• It appears that, among the many issues that divided the Corinthian Christians, one of the most significant had to do with differing ideas about sex and marriage.

• Some took a very loose view; they thought it was defensible for a Christian to be joined to a prostitute, for example (6:15-16). (When one in their midst became intimate with his step mother, these individuals could not bring themselves to condemn him (5:1-2)).
• Another group went to the other extreme; they believed that even in marriage, sex should be avoided (7:3-5), so they might as well not get married at all.
• In support of their position, they probably appealed to the fact that Paul himself was single.
• One can imagine the difficulty Paul faced.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Since this stricter group opposed immorality, he wanted to support them as much as possible.

• Moreover, there are certain advantages in remaining single, and so he did not want to condemn those who, for the right reasons, had chosen not to marry.

• On the other hand, marriage is a divine institution to be upheld, and there are also important practical reasons why most people should marry.

• So, as he starts his discussion in chapter 7, Paul states what may have been some sort of motto among the stricter group, “It is good for a man not to touch a woman.”

• By doing so, he acknowledges that there is some truth to this group’s position, but then he proceeds to qualify that statement and correct the abuses.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• If, instead of writing a letter, Paul had composed a treatise on Christian ethics, we might reasonably expect a comprehensive chapter on marriage that gave a more “balanced” presentation.

• Because he wrote 1 Corinthians to address specific historical problems, however, chapter 7 must be understood in the light of those problems.

• Further, instructions in that chapter are only a small part of what the Bible as a whole teaches about marriage.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• How can we tell what was the historical context of the New Testament letters?

• The book of Acts gives us some important information about Paul’s ministry and thus provides a basic framework for reading the letters. (Unfortunately, many details are missing.)
• Historical documents outside the Bible shed interesting light here and there, but they still leave us with significant gaps.
• It turns out that, as a rule, we depend on internal evidence, that is, the information that we can get out of the letters themselves.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• The problem is that this evidence, for the most part, is indirect. Paul does not first describe the situation in Corinth, for example, before he proceeds to deal with that situation. He didn’t have to! The Corinthians were fully aware of the problems.

• We, in contrast, are forced to infer what the problems may have been.

• In other words, we have to “read between the lines” so as to reconstruct the historical context.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• For this reason some people may object to our emphasis on historical interpretation. They will argue that this approach injects too much subjectivity into the process, since different scholars will come up with different reconstructions.

• This kind of objection is used not only by evangelical Christians who wish to guard the authority and clarity of Scripture.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• There is also a segment of contemporary scholarship that prefers to treat the New Testament letters strictly as literary objects, that is, more or less divorced from their historical context.

• One scholar sympathetic to this viewpoint complains that other scholars depend too heavily on “mirror-reading.”

• In his opinion they assume too easily that in the text of Galatians, for example, they can see a reflection of the people who were causing trouble among the churches of Galatia.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• In response, we may readily grant that reading between the lines can be a dangerous exercise and that the method has frequently been abused.

• We must keep in mind, however, that every reading of every text requires some measure of reading between the lines.

• As we saw in chapter 1, understanding is possible only within the framework of assumed knowledge.

• Paul’s brief letter to the Galatians would have become a multivolume encyclopedia if the apostle had spelled out every detail that forms part of the total network of knowledge relevant to his message.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• So the question is not whether we should read between the lines but how we should do it. Certainly, the more an interpretation depends on inferences (as opposed to explicit statements in the text), the less persuasive it is.

• If a historical reconstruction disturbs (rather than reinforces) the apparent meaning of a passage, we should be skeptical of it.

• In contrast, if a scholar proposes a reconstruction that arises out of the text itself, and if that reconstruction in turn helps to make sense of difficult statements in the text, we need not reject it on the grounds that it is just a theory.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• A good criterion for assessing the validity as well as the value that a theory may have for exegesis is to ask this question: Could the interpretation of a particular passage be supported even if we did not have the theory?

• A good interpretation should not depend so heavily on inferences that it cannot stand on its own without the help of a theoretical construct.

• A theory about the historical situation may help us to become sensitive to certain features of the text that we might otherwise ignore, but it is the text that must be ultimately determinative.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Back to 1 Corinthians: did our theory about the historical situation control our reading of the text, or did the text itself suggest the theory?

• Note that the issue came up because we were aware of a difficulty in the text.

• That is, at first blush Paul appears to say something that is inconsistent with other aspects of his teaching.

• Second, recall that we have clear information from chapters 5-7 about disputes among the Corinthians regarding sexual behavior.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• In addition, chapter 7 begins with a reference to a letter that the Corinthians sent to Paul, and clearly it was that letter that raised the issue of marriage.

• We may say, then, that the basic thrust of our interpretation, while it was suggested by certain historical inferences, depends primarily on the text itself, not on fanciful speculation.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Other aspects of our interpretation may be less certain.

• For example, we mentioned the theory that the statement “It is good for a man not to touch a woman” may have been a saying used by one of the Corinthian factions.

• There is no way to prove that theory right or wrong.

• But notice that the theory is not at all essential for the interpretation.

• Even if those words were original with Paul, our general reading of the passage can still be easily supported.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• A good appreciation for the historical setting of a document can help us not only to deal with difficult verses; it can also enhance our understanding of a letter as a whole. Consider Paul’s letter to the Philippians.

• Most Christians familiar with this book think immediately of Paul’s repeated emphasis on the theme of joy as well as the remarkable “Christ-hymn” in 2:6-11.

• These features, as well as the apostle’s obvious ‘warmth for his brothers and sisters in Philippi, have suggested to many readers that this church was a model congregation, perhaps without many problems.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• A little reading between the lines, however, suggests a different picture.

• We do have some external evidence regarding this church, which was located in the province of Macedonia.

• Acts 16 recounts the founding of the congregation by Paul, Silas, and Timothy. Moreover, 2 Corinthians 8:1-5 makes clear that these-believers were very poor and that in spite of their poverty they were unusually generous in supporting Paul’s ministry.

• Paul comments on that very fact in Philippians itself, both at the beginning of the letter (1:5, where the word partnership almost surely refers to their financial support) and at the end (4:14-16).

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• A careful reading of Philippians 4:10-19 gives us the distinct impression that the congregation’s financial troubles had become a growing concern.

• Paul had just received a gift from this church by the hand of their messenger, Epaphroditus (2:25).

• While the apostle wants to express his deepest thanks for that gift, he clearly wants to avoid the suggestion that material abundance is the key to his happiness (note esp. 4:11 and 17).

• He ends the passage by assuring them that God will meet their needs (v. 19).

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Having noted these details, other features of the letter begin to fall into place in a new way.

• For example, Paul’s strong exhortation not to become anxious (4:6-7) should probably be related to their financial worries.
• Moreover, it would seem that the numerous references to joy in the letter indicate, not that the Philippians were a joyful bunch, but exactly the opposite.
• They had lost their Christian contentment, and Paul must urge them to recover it! A key to that recovery is for them to understand that true joy does not depend on what one has: “I have learned to be content whatever the circumstances” (4:11). We are to rejoice in the Lord (3:1; 4:4) because we can do all things through him (4:13).

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Even more serious, however, was the presence of dissension within the church.

• Most Bible readers do not think of the Philippians as having that sort of a problem, but they certainly did.

• The exhortations to unity and humility in 2:1-4 are there for a reason.

• Some readers seem to assume that Paul simply thought it would be nice to talk about this subject!

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• The introductory comments (v. 1) are full of emotion and reveal the apostle’s deep concern, while the warning against selfishness (v. 4) is closely paralleled to what he had to say to that most divided of the early churches, the Corinthian congregation (see I Cor. 10:24).

• Paul even decides to name names; at the root of the dissension was some serious disagreement between two important members, Euodia and Syntyche (4:2-3).

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• On the basis of Philippians 2:19-30, moreover, one can reasonably infer what the church said to Paul in the message that accompanied their gift.

• “We are having serious problems, Paul. We need you here. If you cannot come, please send our dear friend Timothy. You can keep Epaphroditus for assistance.”
• Of course, the Philippians’ communication has not survived, so this message is speculative (another instance of historical reconstruction) and certainly not essential in understanding those verses.
• But the passage, and even Philippians as a whole, takes on a fresh meaning and makes much better sense when we read it in that light.

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• In any case, it is easy to see how our perception of a letter can be significantly enhanced if we make the effort to identify its historical origins.

• Again, we should remember that the reason we are able to understand contemporary letters sent to us is that we are fully cognizant of their origin and context (and that the reason we sometimes misunderstand those letters is precisely some gap in our knowledge of the context).

Reading the New Testament Letters Historically

• Reading the New Testament Letters Historically

• Note further that to treat the NT letters historically is an important method for applying successfully the first section of this chapter, that is, the need to read letters as whole documents.

• If we do so, not only will we be able to appreciate the total message of the letters; we will also be in a much better position to solve any specific interpretive problems that we may come across.

Reading the NT Letters as Literary Documents

• Reading the NT Letters as Literary Documents

• One of the reasons the NT letters are sometimes referred to as epistles is that they seem more formal in character than one expects from typical personal correspondence.

• We need to strike a balance here.

• Since Paul wrote these documents as an apostle, one should indeed expect something more than hurriedly written scribbles.

• The very fact that he used secretaries suggests special care in his writing.

Reading the NT Letters as Literary Documents

• Reading the NT Letters as Literary Documents

• In recent decades, scholars have begun to give greater recognition to the literary qualities of the New Testament letters.

• Paul had some awareness of the techniques taught by teachers of rhetoric in the ancient world; how great his knowledge of these techniques was is a matter of debate.

• Not all scholars agree whether Paul was making conscious use of these techniques.

• While we may insist that Paul did not view his letters primarily as literary works for general publication, there is much to be learned from current studies about the rhetorical character of the biblical documents.

Reading the NT Letters as Literary Documents

• Reading the NT Letters as Literary Documents

• No letter has received more attention in this regard than Paul’s epistle to the Galatians.

• That fact alone is suggestive; given the highly emotional and urgent tone of this letter, one would not expect it to be a carefully crafted work.
• Indeed, Galatians has often been used as evidence that Paul could write in a “rough” style. (One of the best-known examples of this roughness is Galatians 2:4-5, which strictly speaking is an incomplete sentence in the Greek.)
• At the same time, scholars have recognized that the argument of the letter is disciplined and well-thought-out. But just how literary is this work?

Reading the NT Letters as Literary Documents

• Reading the NT Letters as Literary Documents

• We may begin by noting some fairly obvious items about the structure of Galatians.

• Paul begins this one (like his other letters) with a salutation (“Paul to so-and-so: grace and peace) and ends with a benediction (6:18).

• We can identify a longer section as the introduction to the letter (1:1-10) and another one as the conclusion (6:11-18).

Reading the NT Letters as Literary Documents

• Reading the NT Letters as Literary Documents

• Between these two sections we have the body of the letter, which in turn is divided into several sections.

• The first one (1:11-2:21), in which Paul seems to defend his independent authority, has a historical flavor.
• The second one (3:1-4:31) is more argumentative and doctrinal.
• The third (5:1-6:10) is primarily hortatory, that is, it is characterized by exhortations.

Reading the NT Letters as Literary Documents

• Reading the NT Letters as Literary Documents

• When we receive a letter from a friend, we do not usually try to come up with an outline; why should we do it with Paul’s letters?

•