2 Peter

Overview

Second Peter is arguably the most neglected book in the NT, despite being written by one of the most important figures of the early church. Yet those who ignore it do so at their own peril. Every generation of believers must heed its warnings against false teaching and its call to pursue godliness intentionally in anticipation of Christ’s return.

Author

The author identifies himself as “Simeon Peter, a servant and apostle of Jesus Christ” (2 Pet. 1:1). Originally a fisherman from Bethsaida (John 1:44), by the time of Jesus’ early ministry Peter lived in Capernaum (Mark 1:29). He was part of Jesus’ inner circle, along with James and John, the sons of Zebedee (Mark 9:2). Peter was a key leader in the early church (Matt. 16:18) despite his having denied Jesus just before his crucifixion (Mark 14:66–72). God used Peter to preach the gospel at Pentecost (Acts 2:1–41) and to the Roman centurion Cornelius (Acts 10:1–11:18). After his miraculous escape from death row in a Jerusalem prison (Acts 12:1–17), Peter spent the next two decades traveling throughout the Roman Empire, preaching the gospel in places such as Corinth (1 Cor. 1:12) and Syrian Antioch (Gal. 2:11). By the time he wrote 1 Peter (early 60s AD), he was ministering in Rome, where he was martyred during the reign of Nero, sometime around AD 64–67.

Despite its direct claim to having been authored by Peter (2 Pet. 1:1), some within the early church questioned whether Peter wrote this letter. Eusebius (Ecclesiastical History 3.3.1–4; 3.25; 6.25.8) listed it among the disputed books. Today many critical scholars reject Petrine authorship, usually for a combination of three reasons. First, they argue that the language, style, and concepts of the letter do not fit what we know of Peter and, furthermore, are radically different from 1 Peter. Second, they claim that the situation described by the letter and the nature of the false teaching demands a date after Peter’s lifetime. Third, the sources used (noncanonical Jewish literature/traditions, possibly Jude) and similarities to later Christian writings (Shepherd of Hermas, 1–2 Clement) show that Peter did not write this letter.

None of these objections is ultimately persuasive. We simply do not have a large enough sample of Peter’s writings or know enough about his life to assert authoritatively that Peter could not have written this letter. Differences in language, style, and concepts may have been the result of using a different secretary or addressing a different audience. Furthermore, neither the false teaching nor the situation implied by the letter demands a date after Peter’s lifetime. Claims to the contrary often rest on two unproven premises: (1) the erroneous assumption that the false teaching is Gnosticism, and (2) misinterpretation of references to the apostles (2 Pet. 3:1–2). Similarities with early Christian writings can just as easily be understood as those references’ dependence on 2 Peter.

The bottom line is that the letter claims to be written by Peter, who asserts his authority as an eyewitness of the life and ministry of Jesus (1:16–18). Arguments to the contrary are not sufficient to overturn this claim.¹

Date and Occasion

Peter writes this letter because he expects that he will die soon (1:12–15; cf. Author). This would suggest that Peter writes sometime between AD 64 and 67.

Peter does not identify the recipients of the letter. If 1 Peter was the first letter he wrote to the recipients (cf. 2 Pet. 3:1), then he is writing to churches “in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet. 1:1). But the differences between 1 and 2 Peter may suggest different recipients. Ultimately, we cannot be sure who the recipients are, although the description of the false teachers suggests a specific congregation or group of churches is in view.

Whoever the recipients are, they are dealing with false teachers who deny Christ through their immoral living (2 Peter 2). These false teachers are greedy, are sexually immoral, reject God’s authority, and are ruled by their sinful desires. They are like irrational animals that follow their natural impulses, slaves to their sinful passions who paradoxically promise freedom to their followers. They scoff at the promise of Christ’s return and deny the coming judgment at the end of human history (3:1–13). Beyond these descriptions, we can only speculate about their identity.²

Genre and Literary Features

The opening verses (1:1–2) make it clear that 2 Peter includes the three basic elements of ancient epistolary writing: an opening, main body, and closing. But there are elements of another literary genre in the letter as well: the testament. In the ancient world, testaments recorded the last words of key figures, usually with an emphasis on eschatology and ethics. A number of Jewish writings claimed to contain the final words of men such as Abraham, the twelve sons of Jacob, and Job. Like Paul’s final words to the Ephesian elders (Acts 20:17–34) or in 2 Timothy, this letter records Peter’s final words in light of his impending death without being a testament in a formal sense.³

Peter uses a rich vocabulary, including a number of words found nowhere else in the NT. He regularly employs word pairs (e.g., “calling and election,” 2 Pet. 1:10; “power and coming of our Lord,” 1:16), and Hellenistic language and concepts dominate the letter (“divine nature,” 1:4; “virtue,” 1:5–6). Peter draws examples from the OT (2:4–9, 15–16, 22) and uses vivid imagery (often drawn from nature) to drive home his points (2:12–14, 17–18).

The obvious overlap between Jude and 2 Peter 2:1–3:3 can be explained in several possible ways: (1) Peter used Jude; (2) Jude used Peter; (3) both used a common source. While most scholars today conclude that Peter used Jude, the evidence is not convincing enough to exclude the other possibilities. Accordingly, no exegetical decisions should be based on one’s conclusion on this question, although comparing the passages that overlap may provide some interpretive insight.

Theology of 2 Peter

While all three members of the Trinity are mentioned in this letter, the Son takes center stage. Jesus Christ is referred to repeatedly as “Lord and Savior” (1:11; 2:20; 3:2, 18). Titles such as “Lord” (1:2, 8, 14, 16) and “Master” (2:1) stress the absolute authority of Jesus. This does not mean the Father and Spirit have no part in the letter: God the Father demonstrated throughout the OT his power to judge the wicked and preserve the godly (2:4–10), and he testified to Jesus’ identity as the beloved Son (1:17). The Holy Spirit “carried along” the OT prophets, who spoke from God (1:21).

God’s word has a prominent role in 2 Peter. The divine origin of the OT prophets’ words was confirmed by the events in Jesus’ life, making the Scriptures a reliable guide for believers. Prophetic and apostolic utterances do not result from capricious interpretation (1:16–21). The words of the apostles have the same level of authority as the OT (3:2–3, 15–16). Both the first heavens and earth and the new heavens and earth come into existence through God’s word (3:5–7, 13).

The “day of the Lord” is another important concept in 2 Peter. It will come suddenly and unexpectedly, resulting in the devastation of the present heavens and earth and the ushering in of a new heavens and earth (3:8–13). God will judge the ungodly, but the faithful will be saved (2:9–10; 3:4–13).

Relationship to the Rest of the Bible and to Christ

Second Peter addresses believers who have already been saved through the work of Christ on the cross but who await the consummation of their redemption in a new heavens and earth. As they wait for Christ’s return, their lives should be marked by holiness and godliness (3:11–13).

Preaching from 2 Peter

Eschatology shapes ethics. Our belief in Christ’s return should shape our daily lives, motivating our pursuit of holiness (3:11–13). Preaching from 2 Peter provides opportunity to alert believers to the dangers of false teaching and persistent ungodly living. Preaching from 2 Peter should encourage intentional pursuit of spiritual growth, for God “has granted to us all things that pertain to life and godliness” (1:3).

Interpretive Challenges

See Introduction to Jude: Interpretive Challenges

Outline

1. I. Letter Opening (1:1–15)
   1. A. Salutation (1:1–2)
   2. B. The Power of the Gospel for Life Transformation (1:3–11)
   3. C. The Necessity of Being Reminded of the Gospel (1:12–15)
2. II. Letter Body (1:16–3:13)
   1. A. The Foundation of the Gospel (1:16–21)
      1. 1. Witnesses of the Transfiguration (1:16–18)
      2. 2. The Confirmation of OT Prophecy (1:19–21)
   2. B. The Danger of False Teachers (2:1–22)
      1. 1. The Certainty of False Teachers Coming (2:1–3a)
      2. 2. The Certain Condemnation of the False Teachers (2:3b–10a)
      3. 3. Description of the False Teachers (2:10b–22)
   3. C. The Promise of Christ’s Return (3:1–13)
      1. 1. False Teachers Deny the Return of Christ (3:1–7)
      2. 2. The Certainty of Christ’s Return (3:8–10)
      3. 3. Response: Pursue Holiness in Anticipation of Christ’s Return (3:11–13)
3. III. Letter Closing (3:14–18)
   1. A. Be Diligent (3:14)
   2. B. Count God’s Patience’s as Salvation (3:15–16)
   3. C. Take Care (3:17)
   4. D. Grow in the Grace and Knowledge of Christ (3:18)