Introduction

Although the addressees are not specified in this letter (1:1), they are probably the same as in 1 Peter, since he writes that “this is now my second letter to you.” (3:1). He goes on to say that he writes to refresh their memory (1:12-15, 3:1-2), and he warns that false teachers will come. These false teachers appeal to the lustful desires of the flesh and misuse the freedom that is found in Christ (2:18-19). Perhaps they have distorted what Paul said, e.g., in Rom 6, and that is why Peter also mentions Paul’s letters in 3:15-16. They also say that Jesus will never return (Ch. 3). Peter says that the reason the return is delayed is that God wants everyone to come to faith (3:9). He encourages them to grow in faith and live in holiness until this happens (3:11-15).

In 1:14, Peter says that he will not live much longer, so this was probably written shortly before he was executed in the persecutions under Nero, sometime between 64 and 68 AD.

Author

Is the author Peter, a disciple of Peter or someone else?

One of the most doubtful letters in the NT concerning authorship, mainly because:

• Earliest mentioned in external sources approx. 200 AD and was debated in the old church.
• Supported by details in the letter (3:2, 3:4).
• Different style from 1 Peter.
• The reference to Paul’s letters as Scripture is too early.
• Similarities with Jude’s letter, which one then thinks was written first because Peter, as an apostle, would not borrow from a non-apostle. Judas also dates after Peter’s death in the 60s. If Peter wrote first, there would be no reason for Judas to write. Seems to deal with a later situation: Gnostics in the 100s. Often dated to the 100s and then not written by the apostle Peter.

Only in 1792 was the authorship of some NT books doubted. It is claimed that it was common to present one’s teacher’s teaching or to use a false name.

Judaism: The pseudepigraphs are apocalypses related to persons many centuries earlier. Not related to a recently deceased person, and no letters.

Greco-Roman sources: Cracked down on.

Christian sources: Not accepted

• The Masonic Canon (170 AD) ruled out forgeries.
• Serapion of Antioch (200 AD) rejected the Gospel of Peter because false authorship.
• Athanasius (367 AD) and Jerome (approx. 400) warn against writings under false names.
• The author of the Acts of Paul and Thecla lost his position as an elder when he admitted to having written it.

What would be the motive? Why take the chance? It would be better to leave it anonymous.

The Compendium Hypothesis. New and popular. A will compiled by Peter’s disciple after Peter’s death but using genuine Peter material, possibly also at Peter’s request, to meet circumstances that arose after Peter’s death. However, if this was indeed a genre, why hasn’t anyone mentioned it before? There are no examples of such a will being accepted by the church.

It was neither common nor accepted to sign a false name in ancient times.

The tradition

Origen includes it (approx. 250), but admitted that it was disputed.

Eusebius (approx. 320): Controversial (acknowledged/disputed/rejected/heresy), but still recognized by many. The question was which Peter? He says heretics use the names of the apostles (he mentions, for example, the Gospels of Peter, Thomas, Matthias, the Acts of Andrew and John), but he does not put 2 Peter in this category.

Hieronymus (approx. 400): Believes that it is authentic, but that many do not do it “because it is incompatible with the first in style”. Suggests that Peter may have used two different secretaries (1 Pet 5:12).

It was disputed because it was not as well known as 1 Peter, but it was eventually included in the NT, even at a time when Gnostics were writing and circulating writings in Peter’s name.

Internal tracks supporting the apostle Peter

1. He claims he was present on the mountain in person (1:16-18), where only Peter, James and John were.
2. This is his second letter (3:1)
3. Could another writer pretend to be Peter (1:1, 1:16-18. 3:1) and at the same time emphasize truth and holiness (1:12, 2:2, 3:1, 11)?

Linguistically

Some words/expressions occur only in 1-2 Peter: areté used of God (1 Pet 2:9, 2 Pet 1:3), removal/put aside (1 Pet 3:21, 2 Pet 1:14), done with sin/stop sinnning (1 Pet 4:1, 2 Pet 2:14).

Words used little else: brotherly love (1 Pet 1:22, 2 Pet 1:7 (3 of 6 occurrences)) the root of “eyewitness” (1 Pet 2:12, 3:2, 2 Pet 1:16), add to (1 Pet 4:11, 2 Pet 1:5, 11 (3 of 7 occurrences)).

Similar statements about prophecy (1 Pet 1:10-12, 2 Pet 1:20-21).

Peter also uses the expression “wages of wickedness” in the Acts of the Apostles (2 Peter 2:13, 15; Acts 1:18).

The letter itself is clearly written by the apostle Peter. This is supported by linguistic links to 1 Peter and the Acts of the Apostles.

Conclusion

Pseudepigraphy was not accepted, and differences in the style of 1 Peter can be explained by secretaries. The question in the early church was not whether it could be a forgery, but whether it was the “real” Peter. There is therefore no reason not to take the letter seriously and accept that the apostle Peter wrote this in the 60s. The relationship with Jude’s letter must come second.

Two purposes

1. Before he dies, he will remind them again of how to live (1:12-15) and of what the Old Testament and the apostles have said (3:1-2)
2. Warning that false teachers will come (Ch. 2)

If 3:1 means that it is the same recipients as 1. Peter, it is probably mainly pagan Christians in various areas in present-day Turkey.

Structure

Ch. 1: Hold on to the calling and the prophetic word

1:1-2                Opening and greeting

1:3-15              The importance of a righteous life    

1:16-21            The testimony of the apostles and the OT prophets  

Ch. 2: False teachers will come

Ch. 3: The day of the Lord will come

3:1-10              People will mock and mock Jesus’ return     

3:11-18            How to live in light of Jesus’ return  

Ch. 1: Hold one to the calling and the prophetic word

Opening and greeting (1:1-2)

Emphasizes two things:

1. Faith is precious

In 1 Peter he spoke of the precious blood of Jesus (1:21, 18-19), the precious cornerstone (2:4, 6-7), and in 2 Peter of precious promises (1:4).

2. Knowing Jesus gives: grace (strength as in 2 Tim 2:1?) and peace

Fits with the content of the letter about protecting the faith against false teaching and knowing Jesus as an “antidote” against being deceived (strength and peace).

The importance of a righteous life (1:3-15)

“His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness [All we need to live in godliness is to understand more of God and learn to know him (as in v. 2).]. Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature [We do not become divine, but 1) we have already partaken of God’s Spirit, and 2) we will receive it even more when the promises are fulfilled.], having escaped the corruption in the world caused by evil desires. For this very reason, make every effort to add to your faith goodness [Since we have been given everything we need both for this life and the next]; and to goodness, knowledge [both comes from (v. 2) and leads to]; and to knowledge, self-control [realize that it is needed]; and to self-control, perseverance [next that is needed]; and to perseverance, godliness [looking forward to the fulfillment of promises]; and to godliness, mutual affection [Philadelphia]; and to mutual affection, love [agape].” (1:3-7)

Knowing God now and his promises for the future makes us take faith seriously so that it is shown in life.

“For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ [It is precisely this knowledge of Jesus that makes it possible for these things to appear. Then it “works” and bears fruit in our lives.]. But whoever does not have them is nearsighted and blind, forgetting that they have been cleansed from their past sins [Looks neither far back (to salvation), nor forward at the possibilities that lie in salvation and in the fulfillment of the promises.]. Therefore, my brothers and sisters, make every effort to confirm your calling and election. For if you do these things, you will never stumble, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.” [Repeats and reinforces v. 5 (same verb + therefore & all the more). Summarizing v. 3-9: To focus on this so that it is shown in life is to confirm the call and the selection.] (1:8-11)

“So I will always remind you of these things, even though you know them and are firmly established in the truth you now have [We need reminders of things we really know.]. I think it is right to refresh your memory [Possibly. “wake you up”]  as long as I live in the tent of this body, because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me [Does he understand this from John 21:18-19 or in another way?]. And I will make every effort [Again the same words as in v. 5 and 10. He emphasizes proper effort.] to see that after my departure you will always be able to remember these things.” (1:12-15)

He sees it as an important task to convey this as long as he is alive, and to write it down for them so that they have it after he is dead. This is clearly an important point for Peter.

Questions for reflection

1. Do we take this as seriously as Peter does?
2. Do we emphasize proper effort in the faith?
3. Do we keep each other awake?
4. Do we remind each other of things we already know?

The testimony of the apostles and the OT prophets (1:16-21)

The apostles’ testimony of the transfiguration in Matthew 17:8, Mark 9:2-8 and Luke 9:28-36.

• Probably talks about this to justify his mission as an apostle (v. 12-15), and to emphasize the “power” (v. 3) that makes this godly life possible.
• Eyewitnesses had great authority in ancient times and were seen as more reliable than written sources. The apostles therefore became natural authorities in the Christian church.
• He has seen the divine power of Jesus (v. 3). He probably suggested building cabins (“tents”) because it looked like the kingdom of God had fully arrived.
• Peter has seen what Jesus will look like when he returns. The transfiguration points to the return.

OT prophets

Because of the transfiguration, Peter has great faith in the prophetic word. Not only has he had a glimpse of “the end,” but since so many prophecies have been fulfilled with Jesus’ first coming, we can trust that the rest will be fulfilled by his second coming. He said something of the same in Acts 2.

These promises of Jesus’ return, the hope for the future, are a lamp in this dark world. In the end, this lamp will become full daylight, and also shine like a star inside us. Some of the same things he said in 1 Peter 1:3-12.

Does the return of Jesus mean this to us?

“Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.” (1:20-21)

ESV: “no prophecy of Scripture comes from someone’s own interpretation”

Can be understood in two ways:

1. Prophecies in the OT are not to be interpreted by just anyone because they are words from God. (Can it then only be interpreted by the apostles?)
2. The prophets in the OT did not speak on their own, but by the Spirit of God.

B makes the most sense since v. 21 then reasons v. 20, and it becomes a natural contrast to false prophets with their “fabricated stories” (2:3).

Peter says that the entire OT (Acts 3:24) was written by men driven by the Spirit, and that the apostles are credible eyewitnesses. They can trust these two.

The whole Bible is the word of God. This traditional view in Judaism was adopted by Jesus, the apostles, Paul, the writer of Hebrews, the church fathers, the reformers and has always been the traditional view of the church. We are in good company if we believe that the Bible is the word of God.

Ch. 2: False teachers will come

2:1-3: He warns that false teachers will come, as there were also false prophets in the OT. He has this primarily from Jesus (Matthew 24:11, 24). The false doctrine is “tricked in” and is destructive. Peter describes the general characteristics of false teachers. He says little about what they will learn, as it will vary, but focuses on the fact that their lifestyle will show that they deny Jesus (1 Corinthians 6:20).

2:4-11: He gives three examples from the Book of Genesis that God knows how to judge the unjust and at the same time save the godly:

1. the angels who sinned
2. the flood
3. Sodom and Gomorrah

2:12-17: More about their lifestyle. Using the present tense makes it sound more like they are already there, but it can still be a general description. Compared to Balaam.

2:18-22: The dangers of falling away after coming to know Jesus.

Angels who sinned (2:4) – what is he thinking about?

A. Angels who accompanied Satan in his rebellion?

It does not fit well with them being held in custody until the verdict. This case is also not clearly explained anywhere in the Bible.

B. The only biblical reference is Gen 6:1-4, and Peter understands the “sons of God” as angels (also fits best with 1. Pet 3:19-20).

Nothing in the OT about angels being bound with chains to judgment. Could play something on Isa 24:21-22, but sounds more like 1 Enoch, which mentions this several times.

Point: God even judges angels if they sin. But the punishment does not always come immediately after the rebellion.

1. Enoch

A pseudepigraphic apocalypse attributed to Enoch from Genesis 5:21-24. A ‘ spin-off ‘ of Genesis 6:1-4.

• Part 1 usually dated to the 2^nd century. BC Was widely read, but has never been part of the Hebrew Bible.
• Peter is primarily thinking of Genesis 6, and that God’s character makes judgment certain. He draws a bit from 1 Enoch to illustrate.

Tartarus (“the abyss”): the deepest part of the underworld in Greek mythology. In the Illiad by Homer, Zeus cast the Titans into Tartarus after the war against the Olympos gods.

Peter illustrates the story from Genesis 6 with both 1 Enoch and Greek mythology.

The dangers of falling away (2:18-22)

To “escape” (1:4, 2:18, 2:20) from the “corruption of the world” (1:4, 2:12 (2x), 2:19) in the world is important to Peter. An expression of being saved. The world is impure, on wild paths away from God, it decays until it perishes.

v. 19: Everyone is either a slave to Christ or to sin (Rom 6). Does Peter expect that a sinful lifestyle will be preached because “freedom in Christ”? Because people had already distorted what Paul says in e.g. Rom 6, and that this is why Peter also mentions Paul’s letters in 3:15-16?

It is especially bad to return to the world (and thus not have to change your lifestyle and get the best of both worlds) when you have once escaped it and got to know Jesus (1:2, 3:18).

They are compared to unclean animals (without reason, by nature? (2:12)), and the world is compared to vomit and mud.

Questions for reflection

1. Do we need more of Peter’s view of salvation as having escaped the corruption of the world? Or are we tempted by the world?
2. Is “freedom” promised at the expense of the gospel today?

Ch. 3: The day of the Lord will come

Summary of ch. 1-2

3:1-2 — Repeats the purpose of awakening them (1:12-13), and reminding them of what they have from the prophets and apostles (1:16-21).

3:3-7 — More concrete about what the message might be (—> 2:1-2), or he is talking about another group that already says this. The main mistake is that they forget (intentionally) that God involves himself in the world by his word (a form of deism).

v. 4: Due to gnostic thoughts about a spiritual resurrection – thus making the return redundant?

3:8-9 — The day of the Lord will surely come, but according to God’s timing. He is not slow, but patient because he wants everyone to be saved (also v. 15). (1. Pet 3:20, possibly Genesis 6:3.)

3:10-16 — As in other places in the Bible (including the OT), eschatology becomes a call to live right until it happens (cf. Matt 24) – not to speculate on times. He says Paul has also written about this, and he considers Paul’s letters among the Scriptures.

v. 14: again “make every effort to”

3:17-18 Summary conclusion: Resist false teaching by growing in grace and in the knowledge of Jesus (1:2).

Can we “speed up” Jesus’ return? (3:12)

Speed can also be translated “be eager for”, “desire earnestly”, like the other times he uses the word (1:5, 10, 15, 3:14).

Most translations: speed, but not RV, KJV, ASV, JB, NEB. RSV/NRSV and NIV have the option in footnotes.

A. If speed:

1. Coupled with an interpretation of Matt 24:14 —> mission can speed up the return. (But does Matt 24:36, Acts 1:7, 17:31 say that God has fixed the very time of this day? And is that the best interpretation of Matt 24:14?)
2. From the context: If many are saved and live holy and godly lives.

B. If eager for:

Goes better with:

1. how he uses the word otherwise
2. with the day being fixed
3. with waiting

Peter’s last words to us

Three important points for Peter:

1. The importance of a right life, and that we have everything we need for this (1:3-15, 3:1, 11-16, 18).
2. The testimony of the apostles and the OT prophets are trustworthy (1:16-21, 3:1-2)
3. False teachers and scoffers will come (Ch. 2, 3:3-10, 17)

Three important points for us:

1. Put an effort into faith, let it shape you, invest in it! Knowing Jesus shows itself in a righteous life.
2. Have confidence that the Bible is God’s eternal true word!
3. Grow in the knowledge of Jesus so that you are not deceived by false teaching! If we know the real thing, it is easier to recognize the fake. False teachers can be recognized by how they are and how they live.