catholic (general) epistles james; 1 and 2 peter; 1, 2, and 3 john; and jude
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Catholic (General) EpistlesCatholic (General) Epistles
James; 1 and 2 Peter; 1, 2, James; 1 and 2 Peter; 1, 2, and 3 John; and Judeand 3 John; and Jude
33
Introduction:
Catholic Epistles:
- intended for the Church at Large;
- called epistles because most of them are formal communications intended for public reading in many different churches;
- thus, they differ from Paul’s epistles that were intended for specific recipients;
- however, the term epistle does not adequately describe their diverse literary forms;
- all attributed to prominent leaders of the original Jerusalem church;
- three are ascribed to “pillars” of the Jerusalem church: Peter, James, and John (Galatians 2.9);
- practice of attributing works to well-known but deceased persons is called pseudonymity.
- in this, early Christians followed the lead of the Jews of the Hebrew Scriptures (e.g., Psalms of David and the Wisdom of Solomon);
44
James:
- A Jewish-Christian anthology of ethical instructions;
- most scholars question the claim that the work was written by James, “the Lord’s brother” (Mt 13.55; Mk 6.3; Gal 1.19);
- the author never refers to either Jesus or his gospel;
- according to Josephus (Antiquities. 20.9.1), James was martyred ca. 60-62 CE;
- a compilation of ethical advice (59 of 108 verses are in the imperative) made between 80 and 100 CE;
- one of the last NT books to be accepted into the canon;
- addressed to the “Twelve Tribes dispersed throughout the world” (1.1); resembles a sermon more than a letter; its advice is mostly general;
55
James’ Concept of Religion:
- Defines religion as typically Jewish good works (1.26-27);
- charitable practices that will save the soul and cancel a multitude of sins (5.19-20);
- the type of religion that God approves is practical:
- helping “orphans and widows” ; and
- keeping “oneself untarnished by the world” (1.27);
- James’ religion cannot be formulated into doctrines, creeds, or rituals.
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James’ Teaching on Faith:
-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;
James’ Teaching on Faith:
-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;
James’ Teaching on Faith:
-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;
James’ Teaching on Faith:
-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;
James’ Teaching on Faith:
-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;
James’ Teaching on Faith:
-James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because it seemed to recognize the primacy of divine grace;
James’ Teaching on Faith:
- James asserts that it was Abraham’s action – his willingness to sacrifice his son Isaac – that justified him in God’s eyes (2.21; Gen 22.9-14);
- see 2.24;
- the implication is that one earns divine approval through hard work and service to others;
- this appears to be other than Paul’s teaching on faith in Galatians and Romans 1-8;
- Martin Luther rejected James’ argument, describing the work as “strawlike” because of its failure to regonize the primacy of divine grace;
77
Attack on the Rich:
-Criticism of the rich (4.13-5.4);
- Denunciation of Christian merchants and landowners who use their wealth and power to exploit their economic inferiors (Deut 24.14-15);
- employers defraud their employees;
- such injustice outrages the Creator;
- A note of optimism:
- sinners can hope for recovery;
- God’s healing grace operates through congregational prayer for the afflicted;
- the power of a good person’s prayer (5.13-20).
Attack on the Rich:
- Criticism of the rich (4.13-5.4);
- Denunciation of Christian merchants and landowners who use their wealth and power to exploit their economic inferiors (Deut 24.14-15);
- employers defraud their employees;
- such injustice outrages the Creator;
- A note of optimism:
- sinners can hope for recovery;
- God’s healing grace operates through congregational prayer for the afflicted;
- the power of a good person’s prayer (5.13-20).
88
1 Peter:
- Scholars question the authorship of the work;
- addressed to churches in Asia Minor (1.1);
- written “through Sylvanus [Silas]” (5.12); thus, the reason for its excellent Greek;
- the work is probably pseudonymous and probably written after apostolic times;
- author refers to himself as “an elder” (5.1) – a church official;
- many scholars date it to the time of Domitian (ca. 95 CE) or Trajan (ca. 112 CE);
- greetings from “her who dwells in Babylon” (5.13) – the Christian code word for Rome;
99
1 Peter:
- A baptismal sermon or a real letter:
- presents readers with a vivid survey of both the privileges and dangers involved in adopting the Christian way of life;
- Outline:
- 1. The privileges and values of the Christian calling (1.3-2.10);
- 2. The obligations and responsibilities of Christian life (2.11-4.11);
- 3. The ethical meaning and suffering as a Christian (4.12-5.11).
1010
1 Peter:
1. The privileges and values of the Christian calling (1.3-2.10):
- to an audience who does not know Jesus;
- the author emphasizes the value of the faith transmitted to them;
- use their present trials and difficulties as means of showing their commitment and quality of their love (1.3-7);
- Christians are a new “chosen race”, “a royal priesthood”, “a holy nation”, and a people claimed by God for his own (2.9-10).
1111
1 Peter:
2. The obligations and responsibilities of Christian life (2.11-4.11):
- The responsibilities and moral conduct of God’s people;
- this section contains Pauline ideas especially relative to matters of Christian behaviour and obedience to the Roman state (compare Romans 13 and 1 Peter 3.13-15, 2.18, and 3.1-2);
- references to Jesus descent into the Underworld (Hades):
- 3.18-20 and 4.6.
1212
1 Peter:
3. The ethical meaning and suffering as a Christian (4.12-5.11):
- The ethical meaning of suffering as a Christian;
- As followers of Christ, they must expect to share his suffering (4.12-16);
- What will happen to the wicked (4.17-19)?
- Elders must shepherd the flock with loving care; young people must submit to their rule (5.1-7);
- All must remain alert because the devil prowls the earth (5.8);
- the faithful who resist the devil will share in Christ’s reward (5.10).
1313
Jude:
- Author: “Jude, a servant of Jesus Christ and brother of James” (1.1);
- however, the work itself indicates that the time of the apostles is past (1.17);
- scholars think that the work is pseudonymous;
- composed ca. 125 CE;
- perhaps in Rome;
1414
Jude:
- The work castigates an unidentified group of heretics (1.4);
- Its intent is to persuade the recipients to defend orthodox Christian traditions (1.3);
- The author does not try to correct the errors of the heretics rationally;
- For this reason, the work is seen as the least creative book of the NT;
- The author verbally abuses and insults the heretics (vv. 4 and 10);
- They are doomed to suffer divine wrath (1.11);
1515
Jude:
- Jude cites several nonbiblical sources;
- For example, in 1.14-15 the author cites Enoch;
- Does this mean that some early Christian groups regarded Enoch as authoritative?
- Work refers to a postbiblical legend about the archangel Michael contenting for Moses’ body (1.9);
- Is this from “Assumption of Moses”, another pseudepigraphical work?
- The ending of the work is a remarkable doxology (1.24-25).
1616
2 Peter:
- Incorporates most of Jude into Chapter 2;
- written in the second century in Peter’s name;
- probably in Rome ca. 140-150 CE;
- late date indicated by the incorporation of Jude, a reference to Paul’s letters as “Scripture” (3.16), and its concern with the delayed Parousia (Ch. 3);
- early lists of NT books omit 2 Peter;
- one of the last works to be accepted into the NT canon;
1717
2 Peter:
- The author presents his credentials (1.17-18; 1.14; 3.1; 3.15);
- Against “false teachers” who pervert the apostolic traditions (2.1);
- Judgment will fall upon them (2.4-6);
- the primary goal of the work is to set forth the early Christian apocalyptic hope of the Parousia (Second Coming) (Chapter 3);
- a prediction of a holocaust (3.7, 10);
- a third world will replace the previous two destroyed – by water (Noah’s time) and by fire;
- “new heaven and a new earth” were there will be true justice, the eschatological kingdom of God (3.13);
- from God’s vantage point, the Parousia is not delayed;
- God’s slowness to act is because God wills to save all people (3.8-9).
1818
1, 2, and 3 John:
- traditionally ascribed to the apostle John;
- The author of 2 and 3 John identifies himself as the “Elder” (presbyteros) (2 John 1.1; 3 John 1.1);
- The author of 1 John does not mention his function or office in the church;
- most scholars believe that the same person wrote the three works;
- but the author is not identified with either the apostle John or the author of the Gospel according to John;
- the letters are generally dated to ca. 100-110 CE;
- the letters give insight into the Johannine community or “the community of the beloved disciple” that produced and used the Fourth Gospel as its standard of belief.
1919
1 John:
- A sermon against former members who have recently withdrawn from the Johannine community;
- they are the “anti-Christs” (2.18-19);
- the Elder is of the opinion that the “last hour” has arrived (2.18);
- the problem as to how the believer was to determine which among opposing “inspirations” was truly from God;
- the Elder is the first Christian writer to propose how believers can distinguish “the spirit of error” from “the spirit of truth (4.1-6);
- the believers are asked to “test the spirits” critically (4.1) to evaluate the reliability of the competing messengers.
2020
1 John:
-The Elder’s Christological test of true faith:
- Jesus (the man) and Christ (the heavenly being) were one person, “in the flesh”;
- those who deny this “light” now walk in “darkness”.
The community’s cardinal rule:
- 1 John 3.11
- people who do not love cannot know God because “God is love” (4.8-9);
- to love God is also to cherish God’s human creation (4.19-21);
- loving God necessitates keeping his commandments (5.1-5);
- this means living as Jesus did, serving others’ welfare (2.6).
2121
2 John:
- The author’s purpose is to warn of the “anti-Christ”, the one who teaches that Jesus Christ did not live as a material human being (1.7);
- He urges the letter’s recipients not to welcome such Christians into their homes (1.10-11);
- He cites one cardinal rule, the love that is their community’s sole guide (1.5-6).
2222
3 John:
- The form of a private letter from the Elder to a certain Gaius;
- The Elder’s private note to his friend Gaius asking him to extend hospitality to some Johannine missionaries (1.8);
- A rival leader denies hospitality to the missionaries and expels from the community any persons who attempt to aid them;
- This leader does not practice the community’s essential commandment.