2 Peter
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2 Peter
Peter wrote his second epistle to counter the influence of heresy within the church (2 Pet. 2:1). He appealed for spiritual growth as an antidote to defeat heresy, and he urged his readers to live holy lives in anticipation of Jesus' return (2 Pet. 3:11-12).
The brevity of the letter resulted in its being ignored for centuries by the church. Few Christians made use of it until the time of Origen ( a.d.. 250), and today many feel that the name Peter is a pseudonym.
Authorship. The author claimed to be Peter in 1:1 and asserted that he was an eyewitness of Jesus' transfiguration (1:16-18). His claim to be an apostle and the admission of friendship with Paul (3:15) clearly indicate that the writer intended to be seen as Peter.
Several features have contributed to the questioning of the genuineness of Petrine authorship. The epistle was little used in the early church. No clear second-century usage of the book appears. There are few usages in the third century, and only in the fourth century did it gain general acceptance. Origen's use of the book indicated that he knew of it, but he classified it among the disputed books of the New Testament. Despite these difficulties the church eventually accepted it as genuine and as worthy of inclusion in the canon.
Some have questioned the relationship of 2 Peter to Jude. Second Peter 2 and Jude have sections that are almost identical. Did one copy the other, or did both copy a common source? Many feel that Peter copied Jude, and this would lead to dating the book far beyond Peter's lifetime. Some evidence exists that the false teachers are seen as future in 2 Peter (2:1) but already present in Jude 4. This feature would point to an earlier date for 2 Peter.
Still others have found that the cumbersome language of 2 Peter is unlike that of 1 Peter. Some of the words used in 2 Peter are difficult, unfamiliar words which a Galilean fisherman might not know. It is possible that a helper assisted Peter with the writing and that this fisherman had learned better Greek with the passing of time.
Peter's reference to Paul in 3:15-16 is interpreted by some as a suggestion that Paul's epistles had been written, collected, and distributed. This would obviously have been at a time long after Peter's death. A reading of Peter's statements in 3:15-16 demands only that Peter had read those writings of Paul available up to the time of Peter's own writing. Peter could have found these writings through his widespread travels.
Those who deny Petrine authorship of 2 Peter have not succeeded in showing how a pseudepigraphical author could avoid being called dishonest. Despite some difficulties it is better to accept the claim of the epistle for Petrine authorship.
Date. Peter anticipated that his death would be soon (1:14-15). Assuming Peter wrote both 1 and 2 Peter, we can observe that Peter called this his second writing to the same readers (3:1). There is little specific information by which to arrive at an exact date, but it seems likely that 2 Peter was written shortly after 1 Peter. A time in the mid to late 60s shortly before Peter's demise seems acceptable.
Recipients. This letter lacks a specific address as 1 Peter contains. If we assume that Peter wrote the letter, "my second letter" (2 Pet. 3:1) would indicate that he was writing to the same group that received the first letter. The statement of 1:16 suggests that Peter had spoken or preached to this group, but we have no knowledge of when or how this occurred. It seems best to suggest that Peter wrote to churches located in the northern part of Asia Minor.
The letter contains little indication of Peter's location as he wrote. We may leave this as an open question, for a decision on this issue does not affect our interpretation of the book.
Theme. Peter centered his emphasis on an exposure of the work of malicious false teachers (2 Pet. 2). Whereas the first letter of Peter dealt with external opposition to the readers, this letter focuses on internal opposition within the church.
In chapter 1 Peter urged that his readers grow in the virtues of faith, goodness, knowledge, self-control, perseverance, godliness, kindness, and love (2 Pet. 1:5-9). Growing Christians would not be susceptible to heretical influence.
In 2 Peter 2 he described the moral errors of the heretics, and in 2 Peter 3 he exposed their doctrinal error in the denial of Jesus' return. He concluded with an appeal for growth as an antidote to pernicious heresy.
Literary Form. Several passages in 2 Peter indicate that Peter wrote to a specific congregation (2 Pet. 1:16; 2:1; 3:1). The entire letter is an earnest warning against false teachers and an appeal for growth in maturity. Peter made little use of the Old Testament in quotations (but see 2 Pet. 2:22), but there is frequent allusion to Old Testament characters and events (2 Pet. 2:4-8).
- Greetings (1:1-2)
- God's Provisions (1:3-21)
- Danger (2:1-22)
- Hope (3:1-13)
- Closing Commands (3:14-18)
Purpose and Theology. Peter felt strongly that his death was near (2 Pet. 1:14-15). He wanted to leave a spiritual testament that would provide helpful instruction after his departure. He provided warning against the character and false teaching of heretics who would infiltrate the church (2:1-19; 3:1-4). To provide protection against their errors, he urged a development of proper Christian virtues (1:3-11) and a constant growth in God's grace (3:17-18).
Peter held to a high view of Scripture (1:19-21), and he viewed Paul's writings as "Scripture" (3:16). He designated Jesus Christ as "Savior" and "Lord" (1:1-2), and he outlined his observation of Jesus' transfiguration (1:16-18). He affirmed the return of Christ (3:1-4) and asserted God's sovereign control of the events of history (3:13). He used the certainty of Christ's return as an incentive to appeal for godly living (3:14).
Greetings (1:1-2)
Peter identified himself as a servant and an apostle of Jesus Christ. He addressed his words to those who had received faith in Christ. His references in 1:16; 2:1; and 3:1 suggest that he had a specific congregation in mind. Peter wanted his readers to experience God's loving favor and spiritual wholeness because of their clear, personal knowledge of Jesus.
God's Provisions (1:3-21)
Peter presented four sources of power for spiritual development in his readers. He wanted the commitment of his readers to be a throbbing, pulsating experience that was maturing in its understanding.
First, he assumed the calling and election of his readers. Their special position in God's plan had provided a union with Christ which allowed them to overcome the moral corruption of the world. The new birth of these readers and their receipt of God's blessings provided an incentive to nurture eight qualities of Christian character in their lives. If Peter's readers developed these Christian graces, they would not fall into spiritual ruin, and they would have a glorious entrance into God's presence.
Second, Peter mentioned his own witness as an incentive for spiritual growth. Peter's use of the future tense may suggest that he was considering writing a document in the future that would remind his readers of his teaching. Peter felt that his coming death made the writing of this testament imperative. He intended, as long as he was alive, to stimulate his friends to devoted commitment by repeated reminders.
As a third source of power Peter mentioned the majestic glory of Christ. The recipients of 2 Peter had likely encountered those who mocked the idea of a powerful, heavenly Christ who could strengthen them for godly living. Peter had been an eyewitness of Christ's majesty in the transfiguration. He could testify that the glory of Jesus was a reality they could experience.
A final source of power for the readers was the prophetic message of Scripture. Peter felt that the transfiguration and other events in Jesus' life made the scriptural picture of Jesus more sure and certain. Christians are able to find guidance from this word until Christ returns in person. Peter stated that the Scripture was reliable because it had a divine rather than human origin.
Danger (2:1-22)
Peter used pictorial words to warn his readers of the danger they faced from the false teachers. In 2:1-3 he pictured the immorality and greed of the false teachers. In 2:4-9 he used Old Testament examples of judgment on sin in order to show the certainty of punishment for followers of the false teachers. He described God's condemnation of the angels who sinned (v. 4), the judgment of the world of Noah (v. 5), and the destruction of the cities of Sodom and Gomorrah. He promised deliverance for the godly by referring to the preservation of Noah and Lot. He denounced the pride, lust, and greed of the heretics. He indicated that those who followed the empty teachings of the heretics were deluded by empty promises.
In 2:20-22 Peter warned that those who had made a superficial commitment to Christ and had turned back to sin were in a more culpable state than before their response. The false teachers had experienced some knowledge of Christian truth which had given them short victory over worldly corruption. A true knowledge of Jesus would have affected them permanently. They were in a worse condition because they had turned from the truth about Christ which they had once received. Their condition of willful rejection made their disobedience a more blameworthy experience. The two proverbs in verse 22 show the folly of returning to a lifestyle of disobedience after an initial response toward Christ. Peter would scarcely use the terms "dog" and "sow" of believers. The passing of time had demonstrated that the false teachers had made a pretense of faith in Christ, but their faith was not genuine.
Hope (3:1-13)
Peter discussed a doctrinal failure of the false teachers, their denial of Jesus' return. In 3:1-4 he reminded his readers of the incentive to obedience provided by the promise of Jesus' return. False teachers were looking skeptically at such promises because the stability of the universe did not indicate that God was about to break again into history.
Peter responded to the denials of the heretics by suggesting that the present regularity of the world was not an argument for permanent continuance in the same form. The God who held the universe together by His word could alter it with the same word. In favor of a belief in Jesus' return, Peter also argued that God viewed time differently from human beings. The true explanation for the delay in Christ's return was to allow an opportunity for sinners to respond in faith to Jesus. Peter believed that Christ's promise to return would be fulfilled with destructive power at a time when sinners would least expect it.
The fact of Jesus' promised return could provide strength for a new attitude of holiness and commitment. Peter hinted that Christians could "speed" Jesus' return by renewed vigor in evangelism and devout living.
Closing Commands (3:14-18)
Peter reminded his readers that an anticipation of Christ's future return carried with it the incentive to produce a holy life. He referred to Paul's writings as a support for Peter's belief that divine patience was a factor in the delay of Jesus' return. Many see a reference by Peter to Romans, but Peter left his Pauline source unstated. Peter acknowledged the difficulty of some of Paul's teachings, but he suggested their authority by naming them as "Scripture." Peter boldly stated that his recipients could protect themselves spiritually by mature Christian growth. The "knowledge" they needed was a development in personal acquaintance with Christ.
Theological Significance. The abiding emphases in 2 Peter, with its call for spiritual growth (chap. 1), its warning of false teaching (chap. 2), and its call for holy living in view of the Lord's certain return (chap. 3) are just as relevant for our generation as they were for Peter's. Such features as these have commended it to the consciousness of the church as an inspired writing. Peter's two letters help the church focus its response to external opposition (1 Peter) as well as to evildoers who have come into the church (2 Peter).
Questions for Reflection
- Was Peter suggesting that works earn salvation from God, or was he suggesting that they prove the possession of salvation? What is the difference between these options (1:5-11)?
- What did God do in order to deliver Noah and Lot from a compromise with temptation? Has God helped you in a similar way?
- Do the proverbs of 2:22 teach that actions demonstrate the nature of an individual or that actions change the nature of an individual?
- In 3:1-7 Peter argued that both he and the false teachers saw that there was regularity in nature. What opposite conclusions did both draw from that regularity?
- According to 3:10-13, what should the hope of Christ's return produce in the life of a Christian?
Sources for Additional Study
Green, Michael. The Second Epistle of Peter and the Epistle of Jude. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1968.
Vaughan, Curtis and Lea, Thomas D. 1, 2 Peter, Jude. Bible Study Commentary. Grand Rapids: Zondervan, 1988.