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In the original 1885 preface to the work, Anderson states, "It seems to be an axiom with many commentators that the prophetic Scriptures never mean precisely what they say; and the same license which is deemed legitimate in interpreting Scripture is used also when the facts of history are adduced as the fulfillment of it."
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In the New Testament canon, between the Acts of the Apostles and Revelation, there are twenty-one documents that take the form of letters or epistles. Most of these are actual letters, but some are more like treatises in the guise of letters. In a few cases even some of the more obvious elements of the letter form are absent; see the Introductions to Hebrews and to 1 John.
Fourteen of the twenty-one letters have been traditionally attributed to Paul. One of these, the Letter to the Hebrews, does not itself claim to be the work of Paul; when it was accepted into the canon after much discussion, it was attached at the very end of the Pauline corpus. The other thirteen identify Paul as their author, but most scholars believe that some of them were actually written by his disciples; see the Introductions to Ephesians, Colossians, 2 Thessalonians, and 1 Timothy.
The genuine letters of Paul are earlier in date than any of our written gospels. The dates of the other New Testament letters are more difficult to determine, but for the most part they belong to the second and third Christian generations rather than to the first.
Most scholars believe that Paul actually wrote seven of the Pauline epistles (Galatians, Romans, 1 Corinthians, 2 Corinthians, Philemon, Philippians, 1 Thessalonians), while three of the epistles in Paul's name are widely seen as pseudepigraphic (First Timothy, Second Timothy, and Titus).[1] Whether Paul wrote the three other epistles in his name (2 Thessalonians, Ephesians and Colossians) is widely debated.[1] According to some scholars, Paul wrote the questionable letters with the help of a secretary, or amanuensis,[2] who would have influenced their style, if not their theological content. The Epistle to the Hebrews, although it does not bear his name, was traditionally considered Pauline (although Rome questioned its authorship), but from the 16th century onwards opinion steadily moved against Pauline authorship and few scholars now ascribe it to Paul, mostly because it does not read like any of his other epistles in style and content and because the epistle does not indicate that Paul is the author, unlike the others.[3]
In all of these epistles, except the Epistle to the Hebrews, the author and writer does claim to be Paul. The contested letters may have been written using Paul's name, as it was common to attribute at that point in history.[5]
The letters thought to be pseudepigraphic by many scholars (traditional dating given):[1] The content of these letters strongly suggests they were written a decade or more later than the traditional dates.
Finally, Epistle to the Hebrews, although anonymous and not really in the form of a letter, has long been included among Paul's collected letters. Although some churches ascribe Hebrews to Paul,[7] neither most of Christianity nor modern scholarship does so.[1][8]
This ordering is remarkably consistent in the manuscript tradition, with very few deviations. The evident principle of organization is descending length of the Greek text, but keeping the three pastoral epistles addressed to individuals in a separate final section. The only anomaly is that Galatians precedes the slightly longer Ephesians.[9]
In modern editions, the formally anonymous Epistle to the Hebrews is placed at the end of Paul's letters and before the general epistles. This practice was popularized through the 4th century Vulgate by Jerome, who was aware of ancient doubts about its authorship, and is also followed in most medieval Byzantine manuscripts with hardly any exceptions.[9]
David Trobisch finds it likely that Paul first collected his letters for publication himself.[23] It was normal practice in Paul's time for letter writers to keep one copy for themselves and send a second copy to the recipient(s); surviving collections of ancient letters sometimes originated from the senders' copies, at other times from the recipients' copies.[24] A collection of Paul's letters circulated separately from other early Christian writings and later became part of the New Testament. When the canon was established, the gospels and Paul's letters were the core of what would become the New Testament.[23][page needed]
Written mostly in Hebrew, with a few short passages in Aramaic, the compilation of sacred writings that came to be the Jewish Bible emerged from the religious experiences of the ancient nation of Israel. The Jewish Bible contains 24 books divided into the three sections. For most Protestant Christians, the Old Testament (excluding the Apocrypha) contains the same books, numbered and ordered differently, resulting in a compilation of 39 books. The Old Testament for Roman Catholics includes the Apocrypha and has 46 books, and the Greek Orthodox church accepts all the books that Roman Catholics do plus three others.
The New Testament includes four different kinds of books: the Gospels; a history of the early church entitled Acts of the Apostles; epistles (letters); and a prophetic-dramatic work entitled Revelation. All the books were originally written in Greek.
The other seven epistles are James; I and II Peter; I, II, and III John; and Jude. They are collectively referred to as the Catholic Epistles, meaning that they were not addressed to specific persons or churches but were meant for general circulation among all the churches. The authorship of most of the letters is in dispute, though it would seem likely that I John was written by the author of the Fourth Gospel. They were probably all composed late in the 1st century or early in the 2nd century, for there are indications in them that the churches were subject to persecution by the Roman authorities, which occurred at that time. The purpose of the letters was to give guidance for everyday living, refute false doctrine, and encourage perseverance in the face of opposition and persecution.
The formation of the canon of the Hebrew Bible took place in stages. It is almost certain that the books constituting the Law (the Torah, or the five books of Moses) were recognized by the Jews as authoritative by the late 6th or early 5th century bc. Since the Law became the foundation of Judaism, any other books that were to be considered canonical had to be in conformity with its teachings.
The first part of the New Testament to gain general acceptance was a collection of the letters of Paul, in circulation before the end of the 1st century. The four Gospels were widely regarded as canonical by the end of the 2nd century, about the same time that the first authoritative list of New Testament writings appeared. The rest of the writings were slowly received, but by ad 325 the historian Eusebius of Caesarea made a compilation that listed most of the present canon and left a few books on the list as disputed. In 367 Athanasius, the bishop of Alexandria, Egypt, made a canonical list of all the presently accepted New Testament books. Church councils in subsequent decades established his list as final. Still, controversy over the Book of Revelation and some of the Catholic Epistles lasted for at least two centuries.
Throughout the Middle Ages the Bible was copied by hand, a process prone to error. It was only with the invention of printing in the 15th century that fixed, invariable texts of the Bible could be published.
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What does this mean for constructing a theology of salvation on epistles? It means we do not get the whole story from Paul. Even if we piece together the different arguments and metaphors from several letters, we will still have an incomplete, and therefore inaccurate, picture of atonement.
Tim: And they built their empire by conquering and enslaving their enemies and then imposing heavy taxes. The emperor and his small circle controlled all of the power and wealth, and they knew how to deal with people who threatened the social order.
Tim: And Roman culture had a very clear hierarchy. Men from important families with money and education could move ahead in society. But women, slaves, children, and the poor were always at a disadvantage and treated as inferior.
Tim: Yeah. In Roman life, it was unheard of for people of high status to associate with people below them. But the apostles said that through Jesus, God had given the gift of his love to everyone without regard to their status8.
Tim: Well in these letters we see the apostles challenging and transforming every part of their first century culture and life with the good news about King Jesus. And by watching them, we gain wisdom about how that same good news can transform our culture as well.
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