"BELOVED BROTHERS" IN THE EPISTLES

In the New Testament letters, the authors address their respective audiences by the terms “beloved” or “brothers” quite often. But much rarer are those instances in which the two terms are combined such as “beloved brothers” or “brothers whom I love.” And, as a matter of fact, “such an address was unknown among the Jews.” (Carson) I would like to zero in on those special occasions, but before I do, there is one point that needs clarifying.

It is easy to misunderstand the common translation of adelphoi, the plural of adelphos, as “brothers” to refer only to males in the audience. But Vine actually lists eleven different usages of the term, and he notes that “in the plural it refers to “a community based on identity of origin or life”, more particularly, in the case of addresses in the epistles, it denotes “believers, apart from sex.” This accounts for the still common use of the more archaic word “brethren” in place of “brothers.” (For obvious reasons, there is no corresponding feminine form “sistern”) And most commentators and some gender-inclusive modern translations go with “brothers and sisters” instead.

The other thing to note concerning “brothers” is the theological message it conveys to the audience. Constable puts it this way concerning Paul's attitude: “He did not claim superiority over them but recognized the equality of all the redeemed in the sight of their heavenly father.”

In terms of the word “loved” or “beloved,” the adjective agapetos appears with adelphoi four times in the epistles, and the corresponding verb agapao is used in conjunction with adelphoi only twice, both in the Thessalonian letters. I felt it might be an interesting study to look at those six passages to see what made them stand out.

A. I Corinthians 15:58

Fee states that this “full, and most affectionate, form is found only here and in Phil. 4:4...even though in one sense they are his dear children in the Lord (4:15), in the much greater sense predicated on the previous doxology ['But thanks be to God! He gives us the victory through our Lord Jesus Christ.'] he and they are brothers and sisters, with the same divine parent.”

“The admonition with which Paul concludes...is of a more general nature. Thus it can...serve as the conclusion of the whole epistle.” (Orr and Walther)

B. Philippians 4:1

Ralph Martin says, “The apostle speaks warmly of his friends at Philippi in a language of endearing terms which are almost unique in his letters. The nearest parallel is in the Thessalonica correspondence.”

R.K. Hughes states, “This is the most affectionate and endearing language he used anywhere.”

“Immediately Paul changed his tone in this verse. The previous passage contains the emotion of argumentation, now he spoke with the warmth of a dear friend.”

“The church is addressed as 'my beloved brethren,' a much more intimate address than the 'brethren' of 3:1 and 3:17, and to this several other expressions are now added whereby the apostle gives utterance to his affection for them and his attachment to them.” (J.J. Muller)

“Then before touching a sore spot in their affairs, he assures them by using the phrase 'dear friends' [lit. 'dear, or beloved, brothers'] that their well-being is vital to him.” (Hewlett)

Hendricksen similarly points out: “Very touching is the manner in which the tactful pastor addresses his charges...The Philippians are the joy of the apostle's heart because the fruits of the Holy Spirit are clearly evident in their lives...He pours out his affection upon them, without any attempt to hold back...After such an endearing introduction addressed to each and to all, the needed admonition intended for two individuals [see 4:2-3] cannot seem harsh.”

C. I Thessalonians 1:4

In contrast to other usages of love and brethren in conjunction where it is the author who loves the congregation, the two appearances in the letters to Thessalonica refer to a divine love instead. And thus we could say that these are more theologically than pastorally directed.

“Beloved by God (Duet 33:12) and chosen (Deut 4:37, etc.) describe God's call of the congregation with expressions used in the Hebrew Bible to portray the special call of Israel.” (A. Smith)

Hendricksen notes that due to the combination of 'beloved' and 'of God,' “it would seem probable that the deepest and fullest sense was to be ascribed to the participle beloved. This love of God extends backward to eternity, as the preceding context clearly implies. It also extends forward and is still continuing...No one can ever separate believers from the love of God in Christ.”

Malherbe feels that “what informed Paul's use here was the experience of the proselyte, estranged from previous relationships and seeking kinship of a different kind in the Jewish community...Proselytes were said [in early rabbinical literature] to have been loved and called by God...Paul applies this notion to Gentile converts to Christianity.” So Malherbe feels that Jewish inter-testamental writings serve as the inspiration of Paul's words, rather than the Old Testament itself as per Smith above.

Morris agrees with Malherbe on the emphasis on the close fellowship within the early Christian congregations: “Brotherhood was a very real thing in the early church, composed as it was of men from every race and social condition, but with a preponderance of those from the depressed classes (I Cor. 1:26f). Within the church they knew a real brotherhood.”

“In this way they gained a new social identity as former kinship and social ties broke down under the demands of their new religious commitments.” Such identity was also necessary since “whatever abuse and rejection they experienced at the hands of family, friends, or fellow citizens was worth it because of the standing they had gained with the one true living God.” (Wanamaker)

D. II Thessalonians 2:13

In keeping with the theological thrust of I Thessalonians 1:4, this verse along with the following one has been called “a system of theology in miniature.” (Denny)

“Another thanksgiving (cf. 1:3-10) indicates God's role in choosing the congregation and in sanctifying them.” (Smith) But the specific function of 2:13-15 “is to reassure the readers of their salvation in the face of the eschatological dangers discussed in vv. 3-12.” (Wanamaker)

Whereas I Thessalonians 1:4 has “beloved of God,” in II Thessalonians 2:13 there is “beloved of the Lord,” in a context wherein “Lord” appears to be separate from God (twice in the next verse). In this regard, Wanamaker also says, “'Lord' is somewhat unexpected, if it refers to Jesus [in light of I Thessalonians 1:4]. Nevertheless, it must refer to Jesus because Paul almost always uses 'Lord' in relation to Jesus rather than God, and in fact he does so in the following verse.”

Morris explains, “'The Lord,' in conformity with Pauline usage will have to denote the Lord Jesus rather than the Father. There is probably no significance in the change...The use of the title 'Lord,' however, is possibly evoked in this context by the previous mention of mighty ones among the evil beings [see II Thess. 2:9]...In the face of the might of evil the Thessalonians may well be calm, for they are beloved of the mighty Lord.”

Elias points to the similarity between this call to thanksgiving and that in I Thess. 1:4. “However the stated reason for thanksgiving is different.” Thus, although both highlight the concept of God's election, in II Thessalonians there seems to be more intended. But much depends on the resolution of a textual issue, which is discussed by Metzger in detail.

Basically, the two options in reading are either that 'God chose you as first fruits' (aparchen) or 'God chose you from the beginning (ap' arches).' Elias opts for the first possibility as does NRSV, while RSV and NIV go with the second one. Elias says that 'first fruits' means that the “harvest in Thessalonica, which resulted in the emergence of a community of faith, promises that an abundant harvest will follow!”

E. James 1:16

“James's rhetorical stance with his audience, indicated by 'my beloved' is nonetheless at the same time a stance over against them.” (McKnight) He feels this verse is just part of the overall theme of 1:12-18.

Tasker also states, “The form of expression here used introduces a pointed utterance.”

Ward's opinion is that this verse refers to vv. 17-18 while Tasker says, “James vigorously refutes this position [of the Hellenistic Jews in 1:13-15] without compromising a pastoral stance.”

Reconciling the contrasting views regarding the proper context of James 1:16, Davids treats this verse as a hinge verse when he says, “the admonition not to err picks up the problem of 1:13 and carries it forward to its contrast in 1:17, tying the two paragraphs together...The address is an amplification of the form in 1:2...It shows that the author still considers himself addressing Christians; they have not yet left the faith.”

F. James 1:19

McKnight states, “I will argue...the three paragraphs in 1:19-27 fit together into a coherent thematic network are related to 1:2-18. Therefore 1:2-27 is not a collection of disconnected ideas but a focused address about how to live under economic depression.” In a similar manner, Adamson's contention is that this verse points both forward and backward.

In this manner, we can see that the address of 'beloved brothers' both here and in 1:12 appears in the middle of a larger passage of teaching.

G. James 2:5

Kistemaker: “Once again James addresses the readers as brothers...He wants them to listen and take note. His tone of voice however, is gentle, for he calls the readers 'dear brothers.'”

Conclusion

From the above examples, we can see that the simple combination of “beloved” and “brothers” is a powerful tool used by the NT authors in order to accomplish one or more of the following:

    to soften the harshness of a critical word of correction (B, E, G)

    to assure the readers of their secure relationship with God (C, D)

    to comfort them in times of persecution and uncertainty (C, D, F)

    to establish an equal status between the author and the audience (A)

    to introduce a thanksgiving section of the letter (B, C, D)

    to show how closely the author holds the congregation in his heart (A, B)

    to function as a hinge verse tying together a larger section (E, F)