What are the general epistles?

Our subject this evening is the last of these series of epistles — written by four disciples, Peter, James, John, and Jude. We have in the writings of these four, the epistles which follow after those of Paul; and they are called the general epistles in contrast to the special ones, which Paul wrote. Nearly everyone of those were written to special assemblies, and with special objects. These epistles were written to the people of God in general, and are therefore usually called the general or Catholic epistles, meaning the same thing.

There are four writers, and these epistles come in the fourth place. They take the place of the book of Numbers in the Pentateuch of Moses; and just as we found Paul's epistles have to do with the holy place — our standing before God, and our relationship with Him, so these epistles have to do with our position in the world.

The Epistles of James, First and Second Peter, the three Epistles of John and the Epistle of Jude constitute the so-called Catholic, or General Epistles. They were thus named in earliest days, and in the ancient manuscripts these seven Epistles are grouped together as we have them in our English version; however, they always follow the book of Acts. It is claimed that they were named General Epistles because Christians in general are addressed in them, which does not hold good with the second and third Epistles of John, for these were addressed to individuals. The first Epistle in this group, following the book of Acts in the manuscripts, is the Epistle of James.

The epistles of James, Peter, John and Jude have been called Catholic Epistles since the time of the church father Origines (around 185 to 254 AC). This expression is to express that these epistles are not addressed to a certain assembly, nor to certain Christians neither to individuals but to the Christians in general (catholic meaning general). This expression however is partially correct only. The Epistle of James specifically mentions addressees, and so does the First Epistle of Peter as well as Second and Third of John.

A name often given to the Epistles of James, 1 and 2 Peter, 1 John, and Jude, and which are called 'general' epistles in the A.V., doubtless because of not being addressed to any particular person or assembly. The word 'catholic' occurs in a few Greek MSS, but not in any of the most ancient ones.

That brings us to Numbers again, to a wilderness experience, and most beautifully have we in the New Testament this, in the epistles of Peter, James, John, and Jude, commonly called the catholic or general epistles. These give us in marked contrast to Paul's epistles, not the place of nearness to God so much as the place of responsibility on earth, and the needed grace for our walk there according to God. Lastly, in Revelation, we have a true Deuteronomy, a glance backward at the history of God's redeemed Church, then a glance forward at the things which must take place after that, and then a still further glance deeper yet into the eternal inheritance, and portion of God's beloved people, whether earthly or heavenly and we close the book of inspiration with our gaze fixed upon eternity, the eternal joy where Christ is, forever. A most beautiful Deuteronomy that is, ending indeed most appropriately, as its number would suggest, God with man," Behold, the tabernacle of God is with men, and He shall dwell with them." Thus you see, we have before us a most entrancing and delightful subject of study for the time we have to spend upon it.

I have thus closed this sketch of the so-called Catholic or general Epistles, which, I may be allowed to say, seems a not very appropriate classification; for James expressly addressed the twelve tribes who are in the dispersion, as Peter the elect sojourners scattered in Asia Minor, his second Epistle being expressly said to be written to the same as the first. Then what is called the first Epistle general of John has more the air of a treatise than of an epistle; nor is it clear that it too did not primarily contemplate believers from among the Jews, though undoubtedly, like the rest, meant for the direct instruction of the entire assembly of God. His second and third Epistles are as distinctly personal in address as the Epistle of Paul to Philemon. This may have been Calvin's reason for not including them in his exposition of the Catholic Epistles: why he did not write on them at all is less intelligible. It is certainly not because they are not worthy in themselves, or of slight value to the Christian, not to speak of the homage due to the revealed word of our God. Why he did not write on the Revelation is plain enough: neither he nor any of the Reformers had any real understanding of the book as a whole, though they were not wrong in applying Babylon to Rome, and this in good earnest. The Epistle of Judas is in itself at least as general as any of those so classed; but there seems no reason to doubt that he, like his brother James, and like Peter, had the circumcision for the immediate circle of his ministry. John affords most ground for the inference that the Lord employed him to be the vehicle of divine messages among the Gentiles also. (See Rev. 1-3)

It seems surprising that the Americans, less bound as they are by traditional bias than most in the old world, should heed the title given in the Authorised Version where it is clearly opposed to truth like this of our Epistle. Had "General" been applied only to the First of John and to that of Jude, every thoughtful person would have seen it to be true in fact. For the title is no part of the original text and differs in the ancient copies. The δωδεκάφυλον, οr whole nationality, of Israel was before the inspired writer's mind, not the church at large as the term Catholic or General supposes. If any were disposed to the notion of a spiritual Israel, "that are in the dispersion" ought to dispel it. One has only to examine or think of the extra-Pauline Epistles to see how absurdly they are designated the Seven Catholic Epistles, though they were from a date early enough to satisfy those who prefer post-apostolic antiquity to scripture.

"Catholic," or "general," is, after all, a dubious term for these epistles, which merely refers to the evident fact that they are not written to any specific assembly, or even assemblies; yet Peter, as we know, is the apostle of the circumcision, and addresses these, that is, the remnant in Israel who have come into the faith of Jesus, while James' address is still more evidently to the twelve tribes which are scattered. abroad. One can hardly call such an epistle, in any strict sense, "catholic," On the other hand, there can be no doubt that they develop in various ways the practical character of the people of God on earth, which John traces, according to his manner, as the manifestation of that eternal life which is divine life, and which therefore manifests itself in likeness of the children of God to God their Father. John's epistles have thus a more internal character, while Peter and James speak more of the external path.

The General epistles are four as to authors; Peter, James, John and Jude. Peter has to do with the pilgrim walk; James, practical separation for God; John has his head on the Lord's bosom; and Jude gives the final word of warning.

The catholic epistles (James’s, Peter’s and Jude’s) together with the epistle to the Hebrews consider the Christian as a pilgrim on earth, having Christ as a great high priest in heaven. The future of the world and the decline of Christendom are announced. There will be a two-fold apostasy (the abandonment of the truth previously received), for it will be moral and religious (Jewish and Christian). Thus the epistles close on the promise of deliverance for the Lord’s own, the judgement of the world and the final destruction of the first creation and ungodly men.