2 PETER
INTRODUCTION TO THE SECOND LETTER OF PETER
The Neglected Book And Its Contents
Second Peter is one of the neglected books of the New Testament. Very few people will claim to have read it, still less to have studied it in detail. E. F. Scott says "it is far inferior in every respect to First Peter"; and goes on "it is the least valuable of the New Testament writings." It was only with the greatest difficulty that Second Peter gained entry into the New Testament, and for many years the Christian Church seemed to be unaware of its existence. But, before we approach its history, let us look at its contents.
The Lawless Men
Second Peter was written to combat the beliefs and activities of certain men who were a threat to the Church. It begins by insisting that the Christian is a man who has escaped from the corruption of the world (2 Peter 1:4) and must always remember that he has been purged of his old sins (2 Peter 1:9). There is laid upon him the duty of moral goodness, which culminates in the great Christian virtue of love (2 Peter 1:5-8).
Let us set out the characteristics of the men whom Second Peter rebukes. They twist Scripture to make it suit their own purpose (2 Peter 1:20; 2 Peter 3:16). They bring the Christian faith into disrepute (2 Peter 2:2). They are covetous of gain and exploiters of their fellow-men (2 Peter 2:3; 2 Peter 2:14-15). They are doomed and will share the fate of the sinning angels (2 Peter 2:4), the men before the Flood (2 Peter 2:5), the citizens of Sodom and Gomorrah (2 Peter 2:6), and the false prophet Balaam (2 Peter 2:15). They are bestial creatures, ruled by their brute instincts (2 Peter 2:12), and dominated by their lusts (2 Peter 2:10; 2 Peter 2:18). Their eyes are full of adultery (2 Peter 2:14). They are presumptuous, self-willed and arrogant (2 Peter 2:10; 2 Peter 2:18). They spend even the daylight hours in unrestrained and luxurious revelry (2 Peter 2:13). They speak of liberty but what they call liberty is unbridled licence and they themselves are the slaves of their own lusts (2 Peter 2:19). Not only are they deluded, they also delude others and lead them astray (2 Peter 2:14; 2 Peter 2:18). They are worse than those who never knew the right, because they knew what goodness is and have relapsed into evil, like a dog returning to its vomit and a sow returning to the mud after it has been washed (2 Peter 2:20-22).
It is clear that Peter is describing antinomians, men who used God's grace as a justification for sinning. In all probability they were Gnostics, who said that only spirit was good and that matter was essentially evil and that, therefore, it did not matter what we did with the body and that we could glut its appetites and it made no difference. They lived the most immoral lives and encouraged others to do so; and they justified their actions by perverting grace and interpreting Scripture to suit themselves.
The Denial Of The Second Coming
Further, these evil men denied the Second Coming (2 Peter 3:3-4). They argued that this was a stable world in which things remained unalterably the same, and that God was so dilatory that it was possible to assume that the Second Coming was never going to happen at all. The answer of Second Peter is that this is not a stable world; that it has, in fact, been destroyed by water in the Flood and that it will be destroyed by fire in the final conflagration (2 Peter 3:5-7). What they regard as dilatoriness is in fact God withholding his hand in patience to give men still another chance to repent (2 Peter 3:8-9). But the day of destruction is coming (2 Peter 3:10). A new heaven and a new earth are on the way; therefore. goodness is an absolute necessity if a man is to be saved in the day of judgment (2 Peter 3:11-14). With this Paul agrees, however difficult his letters may be to understand, and however false teachers deliberately misinterpret them (2 Peter 3:15-16). The duty of the Christian is to stand fast, firmly founded in the faith, and to grow in grace and in the knowledge of Jesus Christ (2 Peter 3:17-18).
The Doubts Of The Early Church
Such are the contents of the letter. For long it was regarded with doubt and with something very like misgiving. There is no trace of it until after A.D. 200: It is not included in the Muratorian Canon Of A.D. 170 which was the first official list of New Testament books. It did not exist in the Old Latin Version of the Scriptures; nor in the New Testament of the early Syrian Church.
The great scholars of Alexandria either did not know it or were doubtful about it. Clement of Alexandria, who wrote outlines of the books of Scripture, does not appear to have included Second Peter. Origen says that Peter left behind one epistle which is generally acknowledged; "perhaps also a second, for it is a disputed question." Didymus commented on it, but concluded his work by saying: "It must not be forgotten that this letter is spurious; it may be read in public; but it is not part of the canon of Scripture."
Eusebius, the great scholar of Caesarea, who made a careful investigation of the Christian literature of his day, comes to the conclusion: "Of Peter, one Epistle, which is called his former Epistle, is acknowledged by all; of this the ancient presbyters have made frequent use in their writings as indisputably genuine; but that which is circulated as his second Epistle we have received to be not canonical although, since it appeared to be useful to many, it has been diligently read with the other Scriptures."
It was not until well into the fourth century that Second Peter came to rest in the canon of the New Testament.
The Objections
It is the well-nigh universal judgment of scholars, both ancient and modern, that Peter is not the author of Second Peter. Even John Calvin regarded it as impossible that Peter could have spoken of Paul as Second Peter speaks of him (2 Peter 3:15-16), although he was willing to believe that someone else wrote the letter at Peter's request. What, then, are the arguments against Peter's authorship?
(i) There is the extreme slowness, and even reluctance, of the early church to accept it. If it had been truly Peter's, there can be little doubt that the Church would have welcomed and honoured it from the first. But the case was very different. For the first two centuries the letter is never quoted at all in any certain instance; it is regarded with doubt and suspicion for more than another century; and only late in the fourth century is it accepted.
(ii) The contents make it difficult to believe that it is Peter's. There is no mention of the Passion, the Resurrection and the Ascension of Jesus Christ; no mention of the Church as the true Israel; no mention of that faith which is undefeatable hope and trust combined; no mention of the Holy Spirit, of prayer, of baptism; and no passionate desire to call men to the supreme example of Jesus Christ. If one took away these great verities from First Peter there would be little or nothing left, and yet none of them occurs in Second Peter.
(iii) It is wholly different in character and style from First Peter. This was realized as early as Jerome who wrote: "Simon Peter wrote two Epistles which are called Catholic, of which the authenticity of the second is denied by many because of the difference of the style from the first." The Greek style of this letter is very difficult. Clogg calls it ambitious, artificial and often obscure, and remarks that it is the only book in the New Testament which is improved by translation. Bishop Chase writes: "The Epistle does produce the impression of being a somewhat artificial piece of rhetoric. It shows throughout signs of self-conscious effort. The author appears to be ambitious of writing in a style which is beyond his literary power." He concludes that it is hard to reconcile the literary character of this letter with the supposition that Peter wrote it. Moffatt says: "Second Peter is more periodic and ambitious than First Peter, but its linguistic and its stylistic efforts only reveal by their cumbrous obscurity a decided inferiority of conception, which marks it off from First Peter."
It might be claimed, as Jerome claimed, that, while Peter used Silvanus for First Peter, he used a different amanuensis for Second Peter and that this explains the change in style. But J. B. Mayor compares the two letters. He quotes some of the great passages of First Peter and then says: "I think that none who read these words can help feeling that, not even in Paul, not even in John, is there to be found a more beautiful or a more living description of the secret of primitive Christianity, of the force that overcame the world, than in the perfect quaternion of faith and hope and love and joy, which pervades this short epistle (i.e. First Peter). No one could make the same assertion with regard to Second Peter: thoughtful and interesting as it is, it lacks that intense sympathy, that flame of love, which marks First Peter.... No change of circumstances can account for the change of tone of which we are conscious in passing from one epistle to the other." It is the conclusion of that great and conservative scholar that no explanation, other than difference of authorship, can explain, not so much the difference in style as the difference in atmosphere between First and Second Peter. It is true that from the purely linguistic point of view there are 369 words which occur in First Peter which do not occur in Second Peter; and there are 230 words which occur in Second Peter and not in First Peter. But there is more than a difference in style. A writer can change his style and his vocabulary to suit his audience and his occasion. But the difference between the two letters in atmosphere and attitude is so wide that it is hardly possible that the same person should have written both.
(iv) Certain things within Second Peter point well-nigh irresistibly to a late date. So much time has passed that men have begun to abandon hope of the Second Coming altogether (2 Peter 3:4). The apostles are spoken of as figures of the past (2 Peter 3:2). The fathers, that is the founders of the Christian faith, are now figures of the almost dim and distant past; there have been generations between this letter and the first coming of the Christian faith (2 Peter 3:4).
There are references which require the passing of the years to explain them. The reference to Peter's approaching death looks very like a reference to Jesus' prophecy in John 21:18-19, and the Fourth Gospel was not written until about A.D. 100: The statement that Peter is going to leave something which will continue his teaching after he has gone looks very like a reference to Mark's Gospel (Mark 1:12-14).
Above all there is the reference to the letters of Paul (2 Peter 3:15-16). From this it is quite certain that Paul's letters are known and used throughout all the Church; they are public property, and furthermore they are regarded as Scripture and on a level with "the other Scriptures" (2 Peter 3:16). It was not until at least A.D. 90 that these letters were collected and published, and it would take many years for them to acquire the position of sacred Scripture. It is practically impossible that anyone should write like this until midway through the second century A.D.
All the evidence converges to prove that Second Peter is a late book. It is not until the third century that it is quoted. The great scholars of the early church did not regard it as Peter's although they did not question its usefulness. The letter has references which require the passing of the years to explain them. The great interest of Second Peter lies in the very fact that it was the last book in the New Testament to be written and the last to gain entry into the New Testament.
In Peter's Name
How, then, did it become attached to the name of Peter? The answer is that it was deliberately attached. This may seem to us a strange proceeding but in the ancient world this was common practice. Plato's letters were written not by Plato but by a disciple in the master's name. The Jews repeatedly used this method of writing. Between the Old and the New Testament, books were written under the names of Solomon, Isaiah, Moses, Baruch, Ezra, Enoch and many another. And in New Testament times there is a whole literature around the name of Peter--The Gospel of Peter, The Preaching of Peter, The Apocalypse of Peter.
One salient fact makes this method of writing even more intelligible. The heretics used it. They issued misleading and pernicious books under the names of the great apostles, claiming that they were the secret teaching of the great founders of the Church handed down by word of mouth to them. Faced with this, the Church retaliated in kind and issued books in which men set down for their own generation the things they were quite sure that the apostles would have said had they been facing this new situation. There is nothing either unusual or discreditable in a book being issued under the name of Peter although Peter did not write it. The writer in humility was putting the message which the Holy Spirit had given him into the mouth of Peter because he felt his own name was unworthy to appear upon the book.
We will not find Second Peter easy to read; but it is a book of first-rate importance because it was written to men who were undermining the Christian ethic and the Christian doctrine and who had to be stopped before the Christian faith was wrecked by their perversion of the truth.