Jude and 2 Peter. Andrew M. Mbuvi

Harland 2003: 2. “From a bird’s-eye view of culture in the Roman Empire, Jewish Synagogues and Christian assemblies stand together as minority cultural groups, primarily due to their monotheism (and devotions to the same God) in a polytheistic culture” (emphasis original).

10. Smith 2003: 1–12.

11. Kloppenborg and Wilson 1996; Harland 2003; Harland 2009.

12. Kloppenborg and Wilson 1996; Harland 2003: 211.

13. Ibid., 59. Cf. also Smith and Taussig 2013: 73–86.

14. Harland 2009: 174. “These . . . arise from a common stockpile of stereotypes of the threatening other, and there is no need to look for any basis in the reality of actual practices.”

15. Jude, however, may have maintained the caricature of the infiltrators as “murderers” and proponents of violence directly by associating them with the likes of Cain, Balaam and Korah (v. 11).

16. Ibid., 161.

17. Watson 1988: 15.

18. Harland 2009: 172 (emphasis added).

19. McGarty et al. 2002: 15 (emphasis added).

20. Harland in Smith and Taussig 2012: 73–86.

21. In contrast, for example, Bauckham’s (1983) discussion of the opponents in Jude/2 Peter seems to take for granted the stereotypes as actual characterization of opponents’ behavior upon which he then builds a portrait of them as itinerant teachers/preachers (11–13).

22. Wisdom and Philo also use similar language to caricature non-Jews (Harland 2009: 177): “. . . we are witnessing the expression of Judean or Christian identities in relation to the associations in a way that illustrates the internalization of external categorizations…” The Psalms in the Hebrew Bible reflect the tendency to use such rhetoric to discredit opponents, and calls for their divine destruction (e.g., Ps 3:7; 22:16, 20; 44:15; 69:21–28; 143:12).

23. Crook and Harland 2007: 74.

24. Harland 2009: 171.

25. Alikin 2010: 28.

26. Harland 2013: 74–75.

27. Alikin 2010: 34n73; Charles 1998: 55–73.

28. Beard et al. 1998: 337.

29. Bauckham 1983: 14–16; Green 1987: 179–82; Davids 2006: 9–28, while leaning towards Jude is non-committal: Green 2008: 46.

30. Reicke 1964: 190; Kelly 1969: 233–34; Neyrey 1993: 29–31; Ehrman 2011: 189.

31. Bauckham 1983: 14–16; idem 1990: 177–81.

32. Green 2008: 1. At least forty-five of the mentions are in reference to Judah the patriarch (Matt 1:2–3; 2:6; Luke 3:33–34; Heb 7:14; 8:8; Rev 5:5; 7:5) or the land of Judah (Luke 1:39).

33. Bauckham 1990: 57–60. E.g., Gos. Thom. 12.

34. Mason and Martin 2014: 10.

35. Green 2008: 5.

36. Ibid.

37. Bauckham 1983: 14–16.

38. Davids 2006: 28.

39. Kelly 1969: 231; Green 1987: 51. E.g., Bauckham (1983) constantly refers to them as false-teachers.

40. Mason and Martin 2014: 10.

41. Sidebottom 1967: 75; Kelly 1969: 231, calls it “incipient Gnosticism”; See Green (2008: 23–25) for arguments against Gnostic identification.

42. Rowston 1971: 31. Bauckham 1983: 41; Idem 1990: 166–68.

43. Thúren 1997: 451–67.

44. Painter 2013: 5. “Who are the opponents? I propose that the opponents are Jewish and particularly affiliated with Jewish leaders in Palestine, probably Jerusalem. His characterization of the perpetrators comes based on their actions, which I will focus on in a moment. Why Jewish leaders? I would first reiterate that the letter is thoroughly Jewish in its focus and uses not only the Hebrew Scriptures but at least two other Jewish writings of the period, 1 Enoch and Assumption of Moses.”

45. Schreiner 2003: 411–16.

46. Green 2008: 26.

47. Ibid., 150.

48. Green 1987: 20.

49. Picirelli 1988: 65–74.

50. Green 1987: 20. Bauckham 1983: 162: “There is better evidence than is sometimes admitted for the fact that 2 Peter existed in the second century.”

51.