6.2.

1 James is a collection of loosely joined wisdom sayings that have been thoughtfully compiled
and arranged, but unlike books such as Hebrew and Romans, do not seek logical development from
beginning to end. In that sense, the book doesn't have be read as a linear piece with a logical
coherent progression.
6.2.2 Like Ben Sira and Solomon's writings before him, James contrasts two kinds of thinking
(earthly vs. heavenly) and expounds on the virtue of “Christian Wisdom”. Like older wisdom
literature, James has a great interest in the practical issues of discipleship and shares a great number
of ethical admonitions with other Jewish Wisdom writings.
6.2.3 The controversy is implied rather than deduced from the text. It's largely depended on a
specific anti-Pauline reading of Jas. 2:14-26, but the similarity of language between the author may
indicate a dependance on Paul, by James and not necessarily a polemic against the former's
doctrines.
6.2.4 The entire book is dedicated to genuine, 'lived-out' discipleship that manifests in work of
mercy and actions of kindness. At the heart of it, James triumphs the consistency between inner
faith and outward action.
6.2.5 (1) The gospel results in changed lives and not just changed minds. Character and
conscience should both align with the truth of Christ crucified and risen, and this consistency
should be the bedrock of the church's witness. (2) Regarding quarreling within the body, disciples
should evaluate whether God's purposes, or mere human desires are being promoted.
6.3.1 1 Peter addresses non-Jewish Christians of the Diaspora, in the five Roman provinces of
Pontus, Galatia, Cappadocia and Asia. Though the ethnic background of the readers were likely
diverse (as well as their faith-specific situations) the text makes it clear that Peter had Gentiles in
mind when he wrote the letter.
6.3.2 1 Peter's central pastoral problem revolves around helping his readers endure and persevere
in the face of persecution from their pagan neighbors. The believers have been subject to
substantial insult, slander, marginalizing and shaming – things that would have left them
questioning their faith. 1 Peter seeks to counter this.
6.3.3 Peter reminds his readers of the eternal privileges they enjoy due to their connection with
Jesus while at the same time reinterpreting experience of society's insult as meaningful and
honorable in God's sight. He redefines the believers primary agenda, namely attaining God's
eternal benefits at Christs appearance, and also describes a code of conduct for believer and non-
believer relationships.
6.3.4 Peter illustrates the 'value' of suffering as proving ground for the genuineness of the
believers faith. Their neighbors hostility is no longer a simple assault of their honor, but an
opportunity for the believer to attain greater honor in God's sight. From this line of thinking
suffering is this actually a 'gift' and sign of 'favor'.
6.3.5 (1) In countries were Christianity is persecuted, 1 Peter's strategies for perseverance without
much modification as a resource for empowering obedience. (2) In countries with a long Christian
tradition, this letter challenges believers to life on different ideological convictions that their non-
believing neighbors and maintain (or recover) a distinctive sense of Christian identity. (3) 'Paid
Staff' of the church are not the only ministers of the Gospel, but natural leadership should flow
from the congregation itself.
6.4.1 I agree with deSilva that arguments against authenticity are weak. The biggest obstacle, that
of the author's proficiency in Greek (which doesn't seem to add up to Jude's educational
background) could be explained by Jude's ability to learn the skills of a bilingual communicator -
something necessitated by his new role as the leader of a religious movement in a cosmopolitan
setting.
6.4.2 Jude wrote his letter to counter the teaching of certain itinerant charismatic Christian
messengers that proclaimed a thinking incompatible with orthodox Christianity of the time. These
messengers claimed charismatic-legitimization, though their doctrine had no apostolic base.
6.4.3 Jude smashed the authority of these false teachers, by pointing to their 'fruit', i.e. their
flawed character and disregard for ethical norm upheld by Jews and Christians alike. He thus
presents them in the most negative light possible, and so attempt to discredit their message.
6.4.4 As in Jude, 2 Peter is written in response to the teaching of innovative teachers, departing
from the basis of the apostolic message. These were questioning the idea that God would genuinely
intervene in human affairs through judgment, by pointing to various (apparently) failed promises of
Christs imminent return.
6.4.5 The author counters the subversive questionings of the false teachers by vindicating the
reliability of the apostolic tradition and the Old Testament prophecies. He thus again places the
hope of Christ's return on a firm footing among them.
6.4.6 The author used a series of logical proofs such as the historical basis of the Christian hope.
He produces a few historical precedents to demonstrate that God indeed does punish the ungodly
and rescue the just. He attempts to explain the delay of divine vengeance by pointing to the
difference between the human and divine experience of time.
6.4.7 2 Peter teaches us the intimate point of connection between ethics and eschatology. Rather
than the signs of the parousia becoming a obsessive fixation in themselves, this book would have
them serve as a empowerment for ethical living by exhorting us not to trade eternal rewards for
temporal gain.

3.3.1 Revelation is an apocalypse that seeks to unveil it's readers perspectives by looking at their
current situation from a larger context. It thus interprets the reality of the audience, showing the
true character of the emperor, Roman empire etc. The book also contains elements of a letter
(anchored in a specific historical situation) and a prophecy (as a word from the Lord into this
specific situation).
3.3.2 Revelation progresses in a linear fashion using a 'series of seven's' as prominent structuring
device, and recapitulation (bringing hearers back to the same point) for emphasis. Visions are
sometimes presented as complementary pairs, often drawn from scrolls that serve as initiator for the
oracle.
3.3.3 The churches addressed in Revelation faced wildly divergent challenges – from the danger
of assimilation to the host culture, to drifting from the faith due to persecution. These churches
clashed with the manifestations of Roman rule, false teaching and the lure of prosperity.
3.3.4 John wishes to reveal (or unveil) to his readers the true nature of the realities they encounter
and the high significance of the choices they make. John wishes to 'open the eyes' of the audience
to the spiritual dimension around them and enforce a heightened sense of separation from all
situation where they'd have to compromise their beliefs and values.
3.3.5 John sketches an inclusive future vision whereby people of diverse backgrounds, races and
cultures are joined into one humanity and one 'holy priesthood'. Among this group there is an
absence of hierarchy, castes and divisions. God moves from (supposed) transcendence to
imminence, and righteousness and peace flourish.
3.3.6 Today, Revelation still serves as warning to any ideological power of secular power that
enforces its policies like Babylon (through violence and suppression). It also warns that Christian
witness will continue to be costly and that obedience to a heavenly message will often result in
earthly death.
3.3.7 Revelation challenges us to move beyond national borders and consider the global
community, and in what way the experience of Christians in other countries may challenge our
dominant theology and ideologies. We are also reminded that God's sets limits on the 'force' we
should use when resisting ungodly secular systems. We are never to defile ourselves by spilling
blood.