This Guide surveys the more important historical, socio-cultural, theological, and literary factors we must grapple with in understanding the two letters of Jude and Second Peter, between which there are very strong similarities. It appears that the letter of Jude was almost entirely 'plagiarized' by the letter of Second Peter. George Aichele's main approach is the method of semiotics, examining signifying mechanisms in each of the texts both independently and when they are read together. In both of the letters, Jesus Christ is called the 'master', with a Greek word that means 'slave-owner', and the authors of both books refer to themselves and other Christians as the slaves of Christ. Furthermore, both writings report situations of paranoid fear within Christian communities of their time as they picture heretical infiltrators who threaten to pervert and perhaps even destroy the community. In addition to this, in an adventurous excursion, the letter of Jude is read intertextually with the classic science fiction/horror film, Invasion of the Body Snatchers (Siegel 1956), in order to explore the dynamics of paranoia.

The New Testament writing known as First Peter was probably written at the end of the 1st century CE; it is addressed to 'resident aliens' who live as colonial subjects in the Roman Province of Asia Minor. They are portrayed as a marginalized group who experience harassment and suffering. This letter is ascribed to the apostle Peter but was probably not written by him. It is a rhetorical communication sent from Christians in the imperial centre in Rome (camouflaged as Babylon), an authoritative letter of advice and admonition to good conduct and subordination in the sphere of colonial provincial life. 1 Peter is a religious document written a long time ago and in a culture and world that is quite different from our own. However, as a biblical book it is a part of Christianity's sacred Scriptures. This guide to the letter keeps both of these areas, the cultural-social and the ethical-religious, in mind. It offers help for understanding the letter as both a document of the 1st century and as sacred Scripture that speaks about the religious forces that have shaped Christianity and Western culture. In short, this guide seeks to enable readers to read 'against the grain'.

This insightful study engages the debates and interpretations of the brief and somewhat elusive writings known in the Christian canon as 1, 2, and 3 John. Chapter 1 identifies six unknowns about the origins of the three writings: authors, relationship to John's Gospel, order, date and location of the writings, and their audiences. Chapters 2 and 3 delineate the debate concerning the relationship of these writings to a purported “Johannine tradition” and “Johannine community” in which a schism is claimed to have occurred. An alternative view recognizes that while there are some connections with John's Gospel, it is more compelling to see the writings as independent rather than derivative, as internally not externally directed, as pastoral not polemical, and as schism-free. Chapters 4-7 discuss important aspects of 1 John. Chapter 4 argues that its structure or organization is based on rhetorical and conceptual links among the writing's small units. Chapter 5 reads 1 John as a pastoral “in-house” writing, rather than a polemical attack on opponents. Chapter 6 identifies the genre of I John as not a letter or sermon but an epideictic speech that seeks to strengthen the identity, commitments, and practices of its believing recipients. Chapter 7 outlines theological understandings that underpin the writing's pastoral work. Chapters 8 and 9 focus on 2 and 3 John as writings that provide two different approaches to itinerant teachers. The narrative fiction in 2 John presents the elder's warning and skepticism about itinerant teachers whereas the author of 3 John, by contrast, advocates reception and welcome for itinerant teachers.

This guide considers the historical contexts, the literary forms, the social and rhetorical backgrounds, the politics, the theologies, and the reception of 2 Corinthians. Each chapter surveys recent scholarly approaches to the text, focussing especially on critical perspectives that mesh with our contemporary concerns about gender, identity, race and class. 2 Corinthians becomes, in the process, less the work of a single 1st-century writer than a set of fraught, even fractured negotiations between competing interests and impulses, conducted in Paul's voice. The last chapter brings the letter into conversation with Nathaniel Hawthorne's short story 'The Minister's Black Veil' in order to shift the terms of the critical discussion from what Paul meant to how Paul means in later cultural moments. Twomey introduces students to the way 2 Corinthians offers a fascinating but fragmentary glimpse into Paul's continuing ties with the Corinthian community. At the same time, Twomey shows how the letter is the site of many new critical challenges to traditional readings of Paul and early Christianity. In contrast to 1 Corinthians, this 2 Corinthians largely eschews the debates and discussions, the interests and concerns of Paul's correspondents. Instead we find Paul engaged in a multi-pronged defence of his ministry in and beyond Corinth. Over the course of thirteen chapters he runs the gamut of the emotions, rhetorically, from tears to joy to biting anger, while struggling to keep his relationship with (some say, his control over) the community intact.

Scholarly study of Samuel continues to wrestle with how we interpret this pivotal text. Even such basic matters as the question of what kind of literature it is remain unresolved while older questions such as the nature of its text and sources are debated anew in the light of material from Qumran and of current approaches to Hebrew narrative. Recognizing the importance of questions such as these, David Firth explores and introduces fresh ways of reading Samuel as a unified and yet complex text, which displays high levels both of literary artistry and of theological commitment. Although some stories in the books of Samuel are well known, and in the case of David and Goliath even proverbial, much of the content of these books is strange to modern readers. It is a story about a woman wanting a child, for example, that relates the beginnings of monarchy within Israel. Even the question of the monarchy is problematic, for we are introduced to not one royal family but two-those of Saul and David. David is ultimately shown to be the king chosen by God, yet by the end of the book he is only just managing to hold on to the kingdom as it is nearly torn from him by rivalries within his family. These arresting stories are perplexing, for Samuel's writers seldom tell us how to read and interpret them. Firth presents these complex and fascinating stories as part of a bigger picture, enabling students to chart their way through the literary and historical issues of the Samuel narrative. Firth addresses issues of historicity, sources, date and authorship, as well as -- crucially -- appreciating the text as a literary whole.

Lester L. Grabbe provides a concise and up-to-date introduction to the books of Kings, covering all the historical and interpretative issues. Grabbe pays particular attention to how the history of ancient Israel can be reconstructed (or not as the case may be) through the text, and introduces students to the key ways of reading the books of Kings as religious and political history. Grabbe takes a chronological approach (according to the text) and provides overviews of the key periods of Israel's history. The nature of the 'Deuteronomistic History' and how well this theory of authorship stands up in the modern day is considered, as well as issues of form and source criticism more broadly. Grabbe concludes by offering a reflection on the books of Kings in theological and hermeneutical perspective, which enables students to view not only the historical and textual issues, but also broader issues of meaning and significance.

1 Thessalonians provides a fascinating glimpse into the origins and social life of the Christ group in the ancient Roman city of Thessalonike, while 2 Thessalonians reveals how the community developed at a somewhat later time. This guide narrates the story of the founding of the group by considering the social and cultural contexts, the literary form, the rhetorical strategies, the theologies, and the reception of the two canonical letters. While centering on the texts of 1 and 2 Thessalonians themselves, Ascough draws widely on literary and archaeological data, giving particular attention to typical group behaviours among small, unofficial associations in the Greek and Roman period. The first four chapters focus on 1 Thessalonians, from the initial formation of the Christ group out of a small association of artisans through to how members negotiated various sorts of relationships: with Paul and his companions, with outsiders in Thessalonike and beyond, and especially with fellow believers within the group itself. The final two chapters turn attention to the shifting circumstances that required a second letter to be written, with its focus on disorder and disruption of social practices and theological beliefs. The epilogue briefly surveys Christianity at Thessalonike beyond the 1st century. This guide presents an overview of the historical development of the Christ group at Thessalonike. Moving beyond treating the canonical letters as simple repositories of theological opinions, Ascough demonstrates how 1 and 2 Thessalonians reveal ordinary life in ancient Roman cities. In so doing, he invites readers to enter the world of one of the many fascinating communities of Christ believers in the 1st century of the Common Era.

Ask the animals, and they will tell you. Birds, beasts, and creeping things swarm throughout the Bible’s pages. Despite their prevalence, most biblical scholars have viewed them merely as metaphors, passive objects, or background embellishment to the human experience. This collection seeks to move beyond this traditional view of biblical animals by engaging the growing interdisciplinary field of animal studies. Contributors Peter Joshua Atkins, Jared Beverly, William P. Brown, Margaret Cohen, Jacob R. Evers, Michael J. Gilmour, William “Chip” Gruen, Dong Hyeon Jeong, Brian Fiu Kolia, Anne Létourneau, Robert R. MacKay, Suzanna R. Millar, Timothy J. Sandoval, Robert Paul Seesengood, Ken Stone, Brian James Tipton, Arthur W. Walker-Jones, and Jaime L. Waters showcase the breadth and depth of inquiry that animal studies can foster in biblical studies as well as what animal studies can gain from a more rigorous engagement with biblical texts. Together the essays offer an animal hermeneutic that supports the flourishing of all creatures.

This guide to the New Testament, like its companion volume, A Guide Through the Old Testament, combines the background information of a textbook with the format of a workbook to create a unique resource for studying the New Testament. By eliciting as much active response from the reader as possible, Celia Sinclair provides the basis for personal hands-on study, direct reading of the scripture (including Old Testament references where appropriate), and a study guide for group discussion.