On Jude and 2 Peter
Scholarship on Jude and 2 Peter mirrors that of general biblical studies: from the mid‐nineteenth century through the twentieth century, the dominant method was the historical‐critical approach. The last quarter of the twentieth century, however, sparked new perspectives in which scholars began to develop methodologies which build upon and go beyond this to cross disciplines. An impressive example of this is rhetorical criticism presented by Watson (1988). Jerome Neyrey is one of the first to apply social‐scientific method in his commentary on Jude and 2 Peter (1993). These new approaches continued to combine in unusual ways, perhaps culminating in the socio‐rhetorical interpretation developed by Robbins (1996). Further, linguistic and literary methods have also added their insights, illuminating the nature of the reading and writing process itself. In the twenty‐first century, these advances led further to a refocus on these little neglected texts by the development of a special consultation by a group of scholars at the SBL Annual Meeting in 2007. The results of these meetings have been published in several volumes, the Reading with New Eyes series. The volume on Jude (2008) is edited by Webb and Davids and includes notable essays on new methodologies such as sociological models (e.g. Lockett, “Purity and Polemic”); Jeremy Hultin applies a sociological model which considers language utterance as act; see also Betsy Baumann‐Martin, “Postcolonial Pollution.” One of the most intriguing models is the socio‐rhetorical category (rhetography) developed by Webb, building upon Robbins’ socio‐rhetorical criticism. All of these show the richness in these small texts which continues to enhance new approaches. This present volume (2008) includes references to such studies when appropriate, but to go into more depth is beyond the purpose and scope of the series.
The volume on 2 Peter (2010) includes equally enlightening essays on new approaches to 2 Peter. These highlight perspectives such as socio‐rhetorical interpretation (D. Watson); rhetography and rhetology (T. Callan, D. Sylva); and the sociological category of “Collective Identity” (J. Miller).
Although reception history indicates that all three of our epistles have had significant effects through the centuries (see Appendix 3 for timeline), it is important to consider their use in liturgy and worship. Their use in church creeds, constitutions, and confessions is included in the commentary itself but it is appropriate to address here their use in the Lectionary of church worship. The Revised Common Lectionary shows a clear picture.
The Revised Common Lectionary, developed in 1992, having been derived from the 1983 version, is based on the Ordo Lectionem Missae (1969). This is a post‐Vatican II revision of the Roman Lectionary (Vanderbilt Divinity School Library website). It is used by many churches all over the world (see website for list). In terms of our three epistles, the picture is disappointing: 1 Peter is used eight times: once on Holy Saturday, once in Lent of Year B, and six times during the Easter season of year A; 2 Peter appears only twice and Jude is absent altogether. The Roman Catholic Lectionary is very similar, except for a few cases in regard to feast days specific to the Roman Catholic Church. Nonetheless, the use of our three epistles is similar: seven readings from 1 Peter; 1 from 2 Peter, and none from Jude (Vanderbilt Div. School Library online).
Overview and Themes of Each Epistle
Peter
Although all three of these epistles are some of the smallest in the whole Bible, they are filled with richness and vitality. In fact, 1 Peter addresses at least briefly all of the major doctrines of Christianity. Of course, these “kernels” would be elaborated, debated, and developed as the Church moved through the centuries, but this text indicates that these ideas existed at a very early time. However, the main theme of 1 Peter is the transformed life which for Peter almost always (necessarily?) includes the element of suffering. Peter also weaves throughout admonitions on the behavior of the transformed life and how to embrace this joyfully by God’s grace and hope.
In our Chapter 1 (1 Peter 1–2:12), he provides three special metaphors of the holy life for the individual as well as the community – grass, milk, and living stones.
In Chapter 2, Peter applies these concepts to three particular cultural situations of his time – the government, slavery, and marriage. His words on these issues have influenced and shaped theology, society, culture, the arts, and even relationships through the centuries.
Chapter 3 includes a special passage (3:18–22: “Christ’s visit to the spirits in prison”), which has not only been extremely controversial theologically, but has notable effects in culture, literature, and art. It is particularly important since it has led to several interpretations of the doctrine of the descent of Christ into Hades. Also, although it began as an emphasis on the work of Christ by the Resurrection, it expanded into the tradition of the harrowing of hell, which has affected literature, music, drama, culture, and especially art. A consideration of its reception in art especially sheds light on the development of this concept and leads to a greater appreciation for the effect and message of 1 Peter.
Chapter 4 is perhaps one of the most extensive passages on suffering in the New Testament – how one should respond to it personally, and how it comprises a component of the transformed life. The aspect of suffering as a Christian versus suffering in general is also considered.
In Chapter 5, Peter revisits the main themes of the epistle and applies them to the leaders in the church. He concludes with information about his location and authorship along with his signature doxology.
Jude
Probably written before 2 Peter (see Appendix 1 for details), this epistle is a literary masterpiece of vibrant imagery, organized in several sets of three (see Neyrey, 1993, “Introduction” for details). In Chapter 6, these are comprised of several series of examples arguing that God will indeed punish the wicked and rescue the righteous. Jude is also unique in that he uses several examples from the apocrypha (the fallen angels and a prophecy from Enoch, and the dispute between Michael and Satan over Moses’ body from the lost Assumption of Moses). Jude concludes his epistle with exhortations to the faithful about how to respond in a wicked environment. A major issue of Jude is its relation to the Book of Enoch, particularly on the topic of the fallen angels, so this is addressed more fully in Chapter 7, “Excursus: Enoch’s Role in the Reception of Jude.”
2 Peter
Jude and 2 Peter are usually treated together since they share a chunk of material: nearly the entire epistle of Jude is included in 2 Peter 2. This raises the questions of why and how this is and what does it mean for the purpose and nature of both epistles. It will be noted as we proceed that each epistle is distinctive in terms of issues as well as reception history. (See also Appendix 4 for reception history of Enoch.)
Chapter 8 (2 Peter 1) includes significant issues such as the basis for certainty about the Parousia, participation in the Divine nature, the inspiration of scripture, and the nature of prophecy.
Chapter 9 (2 Peter 2) is the material which overlaps with Jude. Noteworthy differences from Jude