Bartholomew's Letter in the New Testament
The Concept of a Letter in the New Testament
The New Testament contains several letters, also known as epistles, written by early Christian leaders to various communities. The term "letter" in this context refers to a written communication, often with a formal or official tone [4].
In the New Testament, the concept of a letter is closely tied to the idea of a covenant or testament. The Greek word "diathece" is used to describe both a testament and a covenant, highlighting the connection between the two concepts [5]. The New Testament letters often reference the Old Testament and the covenant between God and Israel, while also introducing the new covenant in Christ.
Bartholomew's Letter: A Non-Existent Entity
There is no letter attributed to Bartholomew in the New Testament. Bartholomew is mentioned as one of Jesus' twelve apostles in the synoptic gospels (Matthew 10:3, Acts 1:13) and is often identified with Nathanael, who is mentioned in the Gospel of John [2].
The absence of a letter from Bartholomew in the New Testament canon is notable, given the presence of letters from other apostles, such as Paul and Peter. While some apocryphal texts are attributed to Bartholomew, these are not considered part of the canonical New Testament [1].
The Significance of Letters in the New Testament
Letters played a crucial role in the early Christian church, serving as a means of communication and instruction between leaders and communities. The New Testament letters provide valuable insights into the theology, practices, and challenges faced by the early Christian communities [10].
The letters in the New Testament are characterized by their formal structure, which typically includes an introduction, a body, and a conclusion. They often address specific issues or concerns within the recipient communities, offering guidance and encouragement [8].
The Relationship Between the Letter and the Spirit
In 2 Corinthians 3:6, Paul distinguishes between the "letter" and the "spirit," highlighting the difference between a literal, external approach to the law and a spiritual, internal understanding of God's will. This distinction is central to Paul's argument in 2 Corinthians 3, where he contrasts the old covenant, associated with the letter, with the new covenant, associated with the Spirit [7, 9].
The contrast between the letter and the spirit is not unique to Paul's writings. Other New Testament authors, such as the writer of 1 John, also emphasize the importance of understanding God's word in a spiritual sense, rather than merely literal or external [3].
The New Testament letters demonstrate a complex and nuanced understanding of the concept of a letter, highlighting both the importance of written communication and the need for spiritual understanding. While there is no letter attributed to Bartholomew, the existing letters in the New Testament provide valuable insights into the theology and practices of the early Christian church [6].
Sources
- STEPBible TIPNR “Biblical proper name: [email protected]=G0918 — Apostle living at the time of the New Testament (refs: #An apostle living at the time of the New Testament, first mentioned at Mat.10.3; <br>only referred )”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Bartholomew — Son of Tolmai, one of the twelve apostles (Matt. 10:3; Acts 1:13); generally supposed to have been the same as Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the fourth gospel, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea of Tiberias after his resurrection (John 21:2). He was also a witness of the Ascension (Acts 1:4, 12, 13). He was an "Israelit”
- I John “I John 2:14 (BBE) — I have sent a letter to you, fathers, because you have knowledge of him who was from the first. I have sent a letter to you, young men, because you are strong, and the word of God is in you, and because you have overcome the Evil One.”
- King James Version “[KJV] Hebrews 13:22 — And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:20: heb 9:20Exo 24:8, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in Luk 22:20, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied. testament--(See on Heb 9:16-17). The Greek "diathece" means both "testament" and "covenant"”
- 2 Peter (Nonconformist/Puritan) “Matthew Henry on 2 Peter 1:19: In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here no”
- 2 Corinthians (Nonconformist/Puritan) “Matthew Henry on 2 Corinthians 3:6: Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, Co2 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses. I. He distinguishes between the letter and the spirit even of the New Testament, Co2 3:6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:11: 4:11 All glory and power to him forever and ever! Amen: This doxology has led some to suggest that one original letter of Peter ended here and that another one was added to it. Doxologies in the New Testament do appear at the end of letters (Rom 16:25-27; Phil 4:20; Heb 13:21; 2 Pet 3:18; Jude 1:24-25), but also at the end of sections within letters (Rom 11:36; Gal 1:5; Eph 3:21; 1 Tim 1:17). Since there is no textual evidence for the existence of two separate letters, it is better to assume that this doxology marks the end of a major section of the letter.”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 3:17: the Lord--Christ (Co2 3:14, Co2 3:16; Co2 4:5). is that Spirit--is THE Spirit, namely, that Spirit spoken of in Co2 3:6, and here resumed after the parenthesis (Co2 3:7-16): Christ is the Spirit and "end" of the Old Testament, who giveth life to it, whereas "the letter killeth" (Co1 15:45; Rev 19:10, end). where the Spirit of the Lord is--in a man's "heart" (Co2 3:15; Rom 8:9-10). there is liberty-- (Joh 8:36). "There," and there only. Such cease to be slaves to the letter, which they were while the veil was on their heart. They are free t”
- Romans (Protestant academic) “Tyndale House on Romans 1:1: 1:1-17 These verses contain the normal features of New Testament letter introductions: an identification of the writer (1:1-6) and readers (1:7), a thanksgiving (1:8-15), and the theme of the letter (1:16-17). 1:1 slave of Christ Jesus: The word slave is used of important Old Testament leaders of God’s people, such as Moses (2 Kgs 18:12), Joshua (Josh 24:29), Elijah (2 Kgs 10:10), and David (2 Sam 7:8). The title underscores Paul’s complete subservience to Christ as Lord. • sent out (literally set apart): Paul may be alluding to being set apart by God for his missi”