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In this new addition to the award-winning BECNT series, respected New Testament scholar and biblical interpretation expert Gene Green offers a substantive yet highly accessible commentary on the books of Jude and 2 Peter. With extensive research and thoughtful chapter-by-chapter exegesis, Green leads readers through the sociological, historical, and theological aspects of these New Testament books.
As with all BECNT volumes, Jude and 2 Peter features the author's detailed interaction with the Greek text. This commentary admirably achieves the dual aims of the series--academic sophistication and pastoral sensitivity and accessibility--making it a useful tool for pastors, church leaders, students, and teachers. The user-friendly design includes shaded chapter introductions summarizing the key themes of each thought unit.
- Sales Rank: #633337 in Books
- Published on: 2008-11-01
- Released on: 2008-11-01
- Original language: English
- Number of items: 1
- Dimensions: 9.24" h x 1.28" w x 6.28" l, 1.83 pounds
- Binding: Hardcover
- 448 pages
Features
- ISBN13: 9780801026720
- Condition: New
- Notes: BRAND NEW FROM PUBLISHER! 100% Satisfaction Guarantee. Tracking provided on most orders. Buy with Confidence! Millions of books sold!
From the Back Cover
"This commentary is full of careful historical exegesis that is especially well informed by the literature, philosophy, and rhetoric of the Greco-Roman world. It is an ideal companion to a detailed study of these still undervalued New Testament books."--Richard Bauckham, St. Andrews University, Scotland
"This solid commentary interprets the letters of Jude and 2 Peter in their original historical contexts by engaging relevant contemporary Greco-Roman sources while employing the best practices of current New Testament scholarship. Green ably demonstrates how understanding the socio-cultural world of the first century deepens our knowledge of the biblical message. I heartily commend this commentary to those who are interested in an in-depth study of Jude and 2 Peter by a seasoned evangelical scholar."--Karen H. Jobes, Wheaton College and Graduate School
"Gene Green has written a solidly conservative evangelical commentary on Jude and 2 Peter that is informed by ancient rhetorical practice and sociological observation. It contains a wealth of exegetical detail and judicious observations, which means that this work will have to be consulted by future scholars researching Jude and 2 Peter and will immediately profit pastors and Bible teachers exploring and applying these works in various contemporary settings. It is well worth the effort expended to work through the abundance of information that it presents."--Peter H. Davids, St. Stephen's University
About the Author
Gene L. Green (PhD, University of Aberdeen) is professor of New Testament at Wheaton College in Wheaton, Illinois. In addition to writing numerous articles, he is the author of commentaries on 1 and 2 Thessalonians and 1 Peter. Prior to coming to Wheaton in 1996, he taught in Latin America for thirteen years.
Most helpful customer reviews
32 of 34 people found the following review helpful.
One of the best commentaries on Jude & 2 Peter
By David A. Bielby
As a pastor who tries to dig deep into the Greek text for sermon preparation and just because I love the Bible, and as someone who has studied Jude and 2 Peter several times for different personal reasons, I was excited to discover this commentary. The author is a Bible professor at Wheaton College in Wheaton Illinois.
Although Jude is just 25 verses in one chapter and 2 Peter, Jude's twin epistle is three short chapters, he has written a substantial commentary.
There are two things that I feel are very important for these two epistles. First is a very strong command of the Jewish background of the New Testament. I see this as Green's strength. Have you ever read the passage about the struggle for Moses' body by the archangel Michael and the devil? Green doesn't disappoint as he touches on this reference in multiple places (easily found in his subject index). I've had this sense in another work by Green as well, but in this volume, the strong need to bring in extra-biblical material to catch the exact nuance of the reference is excellent. Basically I see this commentary as a goldmine of allusions or quotes from a myriad of ancient documents directly tied to the Biblical text. His breadth of quotes across the whole spectrum of literature available is like a researchers dream. For anyone doing a paper on either Jude or 2 Peter, this is a GREAT resource. This is my primary reason that I had to give this a 5 star.
The second thing I look for in these two volumes is a strong grasp of terms. In particular, the terms used in 2 Peter 1 are a special interest of mine so I did focus on Green's explanations of the seven qualities that Peter proposes we bolster our faith with. Although I found his take on the term 'Pistis' (faith or faithfulness) to be good, I was left wanting more, with more specificity by the time I was done with this segment of the book.
Ceslas Spiq's three volume set on 'agape' proposes in essence that agape is 'demonstrated love' NOT the popularly stated 'unconditional love'. Even though this would have been a perfect location to bring that home by Green, I felt he only alluded to it. So for definitions of terms, I would give it a four star. But even in these explanations there is a rich tapestry of references to ancient literature. So even though I was left wanting more on what I consider THE most important idea in the Bible...what is love and how do we define love so that we can live a life of love, Green still gives some new angles of study for someone reading and hungry for more.
Let me illustrate a little of what I love about this commentary. For Jude 1:9-10 he gives six pages of material. His title is simply "Second Text and Comment" (That has to be the least helpful title I've seen) I much prefer exegetical summaries in the titles. Just below the title he gives a summary of the two verses, which is really an explanation of what he is about to lay out in detail. It's sixteen lines. Here I have one criticism for the publisher. These introductory sections have a background shade that is a medium grey. For me, black type on a medium grey background is unpleasant to read. Please don't do that anymore! (they seem to do it in all the commentaries in this series. I would prefer a lined box or some other way to set this text apart from the body of material that follows.
After the summary of his view on what the passage means, then he digs into his "Exegesis and Exposition" Here he contrasts the Archangel Michaels refusal to pronounce a verdict on the devil with the 'heretics' propensity to slander beings they do not understand.
Now when Green starts to explore the source of Jude's comment, this is where it gets really good. He sums up the ancient world's material even extending into the Apostolic era and how they saw and used this quote. He gives references to ancient Greek in Greek and then transliterates it for anyone who is intimidated by Greek letters in the text. So if you don't know Greek you can just skip the Greek words because he gives the same word in English just after that.
Remember this is not an application commentary, so you will not be satisfied with a broad selection of exegetical application ideas, but as an exegetical commentary, this is my favorite so far in my studies of 2 Peter and also for Jude. I think his exegesis is so thorough, that if you read through all of it on a verse or two, your primary application ideas will be focused on the core concept he examines. For example in vs 9-10 he does such a job of laying out clearly and in a well organized manner the fact that the Archangel Michael did not engage in slander, yet the heretics do engage in slander, that the applications seem obvious to me. He makes no attempt to connect the dots for the reader though.
Overall, this is a fantastic resource. It would take years of study of the Jewish literature outside the OT/NT to bring someone to the place where you could do what he does in this commentary. Just for this alone, I recommend this commentary highly. But then his exegesis is clear and easy to follow even though it is so technical. Honestly it made me want to go to Wheaton and take a class from this guy. He must be a great prof.
I highly recommend it.
2 of 2 people found the following review helpful.
I now love these neglected NT epistles!
By Michael
Green, Gene L. Jude and 2 Peter. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 2008. 420 pp. $42.99.
Gene Green has a philosophy doctorate in New Testament Exegesis from Aberdeen University in Scotland UK. He has authored the 1 and 2 Thessalonians commentary in the Pillar Commentary Series, and co-authored The New Testament in Antiquity with Gary Burge and Lynn Cohick. Green is also a Professor of New Testament at Wheaton College. His bibliographic information on Wheaton’s website has not been updated, it seems, in the last five years. Despite this, his publications up to 2010 evidence him as a capable scholar and one who can properly contextualize Jude in its very complex Jewish tradition history.
Points of Engagement
The primary points of engagement with Green’s work are: (1) Jude’s use of Jewish apocryphal, pseudepigraphical tradition material (26-33; 62-73; 79-83; 101-8); (2) observations regarding the tradition material’s preference for grouping together deliverance and judgment texts (which inform Jude 5-7; 62-73), and (3) the textual witness to Jesus as the one who accomplished Israel’s exodus from Egypt (64-5).
Beginning with the first, the apocryphal and fanciful traditions stem from speculations over certain enigmatic texts in the Hebrew canon – specifically Gen 6:1-4, which discusses the well-known “sons of God” who copulate with the daughters of men resulting in giant offspring. Subsequent Jewish apocalyptic traditions also evolved from the unknown location of Moses’ body, which is noted in Deut 34:5-6 (26-33). The passage here seems to have provided the ground for speculative interest in the whereabouts of Moses’ body – to the end that apocryphal Jewish claims held that the archangel Michael had a legal dispute with the devil about Moses’ body (Jude 9).
Secondly, the tendency in apocryphal literature to accumulate salvation and judgment stories from the Hebrew Bible, specifically “the exodus generation, the fallen angels, and Sodom/Gomorrah,” is carefully demonstrated (Jude 5-7; p. 62). So, the Torah narrative regarding the wilderness generation that is judged and killed in the desert (Jude 5), the angels who leave their proper place to copulate with the daughters of men precipitating the flood (Jude 6), and the destruction of Sodom and Gomorrah (Jude 7), are often grouped together in pseudepigraphical tradition material since all three events presuppose a group’s place of divine favor (or salvation) to one of judgment (though Sodom and Gomorrah does not so neatly fit the paradigm as Green notes, but, nevertheless, remains the paradigmatic narrative of divine judgment).
Green provides the following as demonstrative of this grouping in Jewish apocryphal traditions: (a) Sirach 16:7-10 is an example of a Jewish tradition that includes the judgment of giants (i.e., the offspring of the fallen angels or “sons of God” from Gen 6:1-4), the Lot and Sodom story, and the exodus narrative (62; 70). (b) The Damascus Document likewise makes mention of each of these within a similar context of judgment following deliverance (CD 2:17-3:12; p. 62). Further traditions noted by Green are (c) 3 Macc 2:4-7, (d) T. Naph. 3:4-5, and (e) the canonical 2 Pet 2:4-9 (62).
Within the context of Jude’s argument, the combined use of these evocative traditions – of those moving from divine favor to doom – is formative of a powerful illustration of Jude’s heretical opponents. The opponents seem to have previously belonged to the group (“certain people have crept in unnoticed,” Jude 4), but were driven to an antinomian misunderstanding and application of God’s grace (“who pervert the grace of God into sensuality,” Jude 4; 17, 18-26), which is a problem frequently addressed in other NT epistles (see, e.g., 1 Cor 6:12; 10:23; Rom 3:8; 6:1). By identifying the heresy as antinomianism – which belongs within a Palestinian milieu – Green further identifies the heretics as well, and they cannot be, then, second century gnostics. Clement of Alexandria states that Jude 18 was prophetic of his gnostic opponents, the Carpocratians (10, 24). Since Clement makes the claim that that Jude spoke prophetically, he betrays a temporal gap between Jude’s context and Clement’s own second century context (25).
The third and last point of interest is Jude’s use of Jesus’ name in identifying the person responsible for Israel’s exodus from Egypt (Jude 5; 64-5). Green notes not only the attestation of Jesus in the Greek MSS (citing Bruce Metzger, “Jesus is admittedly… the best attested reading among the Greek and versional witnesses,” 65), but also explains that unless it was the original text, it becomes extremely difficult to understand why how it could have occurred as a variant reading, since a scribe would have no inclination to change an LXX Lord or God to Jesus. He writes: “Moreover, it is very hard to comprehend why an original reading of ‘Lord’ or ‘God’ would have been changed to ‘Jesus.’ This difficult reading best accounts for the rise of the other variants...” (65).
Strengths and Weaknesses
As has already been shown, Green spends a vast amount of his time demonstrating the apocryphal Jewish context in which Jude composes his epistle. He demonstrates not only breadth but scope as well (“Jude and Pseudepigraphical Literature”, 26-33; Jude 5-7 = 62-73; Jude 9 = 79-83; Jude 14-5 = 101-8). Green shows strong familiarity with the text of 1 Enoch in all of its constituent parts (27-8 notes the several books of 1 Enoch and dates of their compilation; 104 provides an excellent analysis of the literary relationship between 1 Enoch and Jude 14-5). A text similar to 1 Enoch and building upon the angelology of “the Watchers” (as Enoch refers to them) is Jubilees, and Green has frequent reference to this work as well (27, 62-73 passim). Sparing references are also made to certain Dead Sea Scrolls and pseudepigraphical texts: the Testament of Naphtali, 62; 3 Maccabees, 62; Damascus Document 62, 67, 68; 1QapGen (Genesis Apocryphon), 67; 4QpsJub (pseudo-Jubilees) 67; and the Testament of Moses, 80. Green quotes from the early church fathers as well, impressively tying together how their second century interests do not fit the context of Jude, which is grounds for its earlier provenance (Clement of Alexandria, 18, 24; Irenaeus, 24).
His knowledge of the primary literature is impressive, but more impressive is how Green weaves the data together – though often congested – to demonstrate that Jude properly belongs to a first century Jewish context. This conclusion further leads to the identification of Jude’s opponents as members of a Jewish Christian community who had an erroneous view of God’s grace, such that Jude could describe it as a perversion (Jude 4). Jude, in fact, did not include them as authentic brothers to begin with, it seems, since he says that they “crept in” (Jude 4) – sounding very much like Paul speaking of the Jewish Christian opponents in Gal 2:4 (Paul calls them false brothers).
Another strength of Green’s work is his answer for J. J. Gunther’s claims of an Alexandrian provenance, and therefore gnostic entanglement, of Jude. Gunther explains that Jude 13’s mention of waves crashing and tossing up foam would fit neatly with Alexandria’s coastal location (11). But what of clouds without rain (12), Green counters? The need for water would better fit a Palestinian provenance than the lush Nile delta. And the waves of the sea could fit any territory of the Mediterranean (12).
Somewhat unsatisfactory, Green does at times leave questions open, though this is understandable given the unique challenges of Jude. But the most difficult for me as a reader was the question he raises concerning the authority and canonicity of Enoch. He states unilaterally that “Jude invests Enoch with authority that is equal to that of the OT prophets” (31; even Torah!, 32). But where he comes down on the issue is lost in the confusion of pages 32 and 33, with no clear discernible thought.
Additional criticism would be Green’s tightly packed prose. The reader meets line after line of primary material that is extensively qualified and discussed, sustained at an impressive nigh one-hundred pages. While this is great for research, the density does little to help readers piece together the larger woven commentary.
Conclusion
Overall, I found Green’s commentary excellent and highly compelling. It was fascinating to read, though turgid at times. While lay persons may have some difficulty, and understandably so, with Green’s technical writing, the scholar will find it more intriguing. Green’s conclusions, which are conservative evangelical, are deeply founded, then, as a result of this: Jude is writing within a first century Palestinian milieu.
2 of 4 people found the following review helpful.
Honorable & Extraordinary Promises
By Jacques Schoeman
'Peter recognizes the central role of the apostolic testimony in the battle against the heretics, but the prophets as well need to be heard and heeded. The way the authority of the apostolic testimony is paralleled with the prophetic word suggest that the form should be so interpreted.' p 226
There are few things that man defends as vigorously as his right to religious freedom, and his right to human autonomy - even seeking it against God. How often Arminians refer to 2 Pet 3:9, "The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance" in support of their doctrine of universal salvation (also 1 Tim 2:4). What they fail to ask is whether Peter (and Paul) was combatting predestination, or ethnic exclusivity? Given its correct historical context this verse allows for the latter interpretation. Here, Peter's chief concern is to assert that God's salvific purpose fully includes the non-Jewish world, despite doubts to the contrary, brought on by the terrible persecution of pagan converts to Christianity. Green accords with this truth: 'This does not imply that Peter believes in universal salvation...' p 328 Even though God wills all people to be saved, a correct understanding of 'the will of command' and 'the will of decree' will show how God may command one thing, and yet decree another.
Calvin says in election God is sovereign and gracious and in reprobation God is sovereign and just. Green insists: 'God's call presupposes His election (2 Thess 1:13-14; Rom 8:30).' p 183 After answering more common objections to God's gift of repentance, Calvin put his finger on the pulse of the text: 'And, if repentance had been man's to choose, Paul would not have said: "in case God may grant them repentance".' Institutes ed. John T McNeill p 984
It is easy to contrast the very real judgments and executions that Christian converts faced throughout the vast Roman Empire, with the false teachers Peter faced, who were complacent and smug in their skepticism, denying the cosmic Parousia of Christ, the eschatological Day of Judgment (3:3-13), found throughout Scripture to mean the time of God's coming when He will judge humanity and execute His wrath. Green describes Scripture's pervasive and consistent view of God's retributive justice, framed eschatologically. "But by the same word the heavens and earth that now exist are reserved for fire, being kept until the day of judgment and destruction of the ungodly." 2 Pet 3:7 Especially circumspect is his commentary that Peter affirms 'that God's providence keeps the world for that very judgment. He sees no tension between the affirmation of divine providence and divine judgment. Divine providence extends down to judgment.' p 322 This world is reserved for judgment by the same power that created and preserves it.
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