Post by John on Oct 3, 2012 18:39:51 GMT -5
INTRODUCING PETER
Excerpted from Compton's Interactive Bible NIV. Copyright (c) 1994, 1995, 1996 Soft Key Multimedia Inc. All Rights Reserved
Expert Introduction to 1 Peter
Author and Date
The author identifies himself as the apostle Peter (1:1), and the contents and character of the letter support his authorship (see notes on 1:12; 4:13; 5:1-2,5,13). Moreover, the letter reflects the history and terminology of the Gospels and Acts (notably Peter's speeches); its themes and concepts reflect Peter's experiences and his associations in the period of our Lord's earthly ministry and in the apostolic age.
That he was acquainted, e. g., with Paul and his letters is made clear in 2Pe 3:15-16; Gal 1:18; 2:1-21 and elsewhere; coincidences in thought and expression with Paul's writings are therefore not surprising.
From the beginning, 1 Peter was recognized as authoritative and as the work of the apostle Peter. The earliest reference to it may be 2Pe 3:1, where Peter himself refers to a former letter he had written.
1 Clement (A.D. 95) seems to indicate acquaintance with 1 Peter.
Polycarp, a disciple of the apostle John, makes use of 1 Peter in his letter to the Philippians.
The author of the Gospel of Truth (AD 140-150) was acquainted with 1 Peter.
Eusebius (fourth century) indicated that it was universally received.
The letter was explicitly ascribed to Peter by that group of Church Fathers whose testimonies appear in the attestation of so many of the genuine NT writings, namely,
Irenaeus (A.D. 140-203 ), T
Tertullian (A.D. 150-222),
Clement of Alexandria ( AD 155-215)
Origen ( AD 185-253).
It is thus clear that Peter's authorship of the book has early and strong support.
Nevertheless some claim that the idiomatic Greek of this letter is beyond Peter's competence.
But in his time Aramaic, Hebrew and Greek were used in Palestine, and he may well have been acquainted with more than one language. That he was not a professionally trained scribe (Ac 4:13) does not mean that he was unacquainted with Greek; in fact, as a Galilean fisherman he in all likelihood did use it.
Even if he had not known it in the earliest days of the church, he may have acquired it as an important aid to his apostolic ministry in the decades that intervened between then and the writing of 1 Peter.
It is true, however, that the Greek of 1 Peter is good literary Greek, and even though Peter could no doubt speak Greek, as so many in the Mediterranean world could, it is unlikely that he would write such polished Greek.
But it is at this point that Peter's remark in 5:12 concerning Silas may be significant. Here the apostle claims that he wrote "with the help of" (more lit. "through" or "by means of") Silas.
This phrase cannot refer merely to Silas as a letter carrier. Thus Silas was the intermediate agent in writing. Some have claimed that Silas's qualifications for recording Peter's letter in literary Greek are found in Ac 15:22-29.
It is known that a secretary in those days often composed documents in good Greek for those who did not have the language facility to do so. Thus in 1 Peter Silas's Greek may be seen, while in 2 Peter it may be Peter's rough Greek that appears.
Some also maintain that the book reflects a situation that did not exist until after Peter's death, suggesting that the persecution referred to in 4:14-16; 5:8-9 is descriptive of Domitian's reign (A.D. 81-96).
However, the situation that was developing in Nero's time (54-68) is just as adequately described by those verses. The book can be satisfactorily dated in the early 60s. It cannot be placed earlier than 60 since it shows familiarity with Paul's Prison Letters (e.g., Colossians and Ephesians, which are to be dated no earlier than 60): Compare 1:1-3 with Eph 1:1-3; 2:18 with Col 3:22; 3:1-6 with Eph 5:22-24. Furthermore, it cannot be dated later than 67/68, since Peter was martyred during Nero's reign.
Place of Writing
In 5:13 Peter indicates that he was in Babylon when he wrote 1 Peter.
Among the interpretations that have been suggested are that he was writing from
(1) Egyptian Babylon, which was a military post,
(2) Mesopotamian Babylon,
(3) Jerusalem and
(4) Rome. Peter may well be using the name "Babylon" symbolically, as it seems to be used in the book of Revelation (see, e. g., notes on Rev 17:9-10). Tradition connects him in the latter part of his life with Rome, and certain early writers held that 1 Peter was written there. On the other hand, it is known that Babylon existed in the first century as a small town on the there.
(5)On the other hand, it is known that Babylon existed in the first century as a small town on the Euphrates. Furthermore, it is pointed out that (1) there is no evidence that the term Babylon was used figuratively to refer to Rome until Revelation was written (c. A.D. 95), and (2) the context of 5:13 is not at all figurative or cryptic.
Themes
Although 1 Peter is a short letter, it touches on various doctrines and has much to say about Christian life and duties. It is not surprising that different readers have found it to have different principal themes.
For example, it has been characterized as a letter of separation, of suffering and persecution, of suffering and glory, of hope, of pilgrimage, of courage, and as a letter dealing with the true grace of God.
Peter says that he has written "encouraging you and testifying that this is the true grace of God" (5:12). This is a definitive general description of the letter, but it does not exclude the recognition of numerous subordinate and contributory themes.
The letter is composed also of a series of exhortations (imperatives) that run from 1:13 to 5:11. Ephesians 6 v 10 - 13
A Word to the Suffering
What to do when trouble comes
Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 4:12
A distant, swirling cloud of dust signaled the approach of Turkish death squads. But who could escape? The villages of Armenia sat exposed and defenseless on a rocky plain. Doomed Christians clung together on the floors of their homes, praying, singing, and shivering with fear.
This scene was repeated often during World War I, and it usually ended in a massacre. The Turkish assault against Armenian Christians was one of history's worst religion-inspired bloodbaths: over one million people died. But, sadly, the Armenian tragedy was but one of many attacks against 20th-century Christians.
More people have died for their religious faith in this century than in all the rest of history combined. Thousands of Christians died in East Africa, first in the Mau Mau uprising and then during Ugandan dictator Idi Amin's reign of terror. Millions more suffered under Soviet and Chinese governments. And the oppression goes on: even today some countries imprison and torture converts to Christianity. This fact alone makes the book of 1 Peter starkly relevant for modern readers.
How to Respond to Persecution
What advice would you give Christians about to undergo persecution? The apostle Peter took up that challenge just as ominous rumblings from Rome were striking fear in every Christian community. Half-crazed Nero had seized on believers as scapegoats for the ills of his empire.
Should the persecuted Christians flee or resist? Should they tone down their outward signs of faith? Give up? Peter's readers, their lives in danger, needed clear advice on suffering.
They also wanted explanations of the meaning of suffering. Why does God allow it? Can good result? Does God care? In short, they were asking the questions that occur to any Christian who goes through great trial.
According to Peter, suffering should not catch a Christian off guard. We are "strangers" (1:17) in a hostile world, and where Christians thrive, storm clouds may gather. Suffering is an expected part of a life of sincere faith.
Peter's Own Experience
On the subject of suffering, Peter makes an ideal counselor for readers then and now. He had been flogged and imprisoned for his own faith, once even expecting execution (Acts 12). Also, Peter had personally watched Jesus endure suffering, and in this letter he points to him as an example of how to respond.
Peter encourages his readers to "live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God" (2:12). Suffering can refine believers and give us an opportunity to prove our faith, the result thus working out for our benefit.
This book emphasizes a further point also: suffering is temporary, to be endured only for "a little while" (1:6; 5:10). Those who suffer with Christ will also glory with him in a life forever free of pain.
Skeptics have criticized the church for stressing a future life rather than working to improve this one. "You promise pie in the sky by and by," they taunt. But to Peter's readers--wary of enemies on the prowl, unsure of surviving another day--that message was as tangible and nourishing as food.
According to 1 Peter, our hope that suffering will one day cease is not a mirage but a "living hope" (1:3) in the One who has conquered death.
How to Read 1 Peter
At first Christianity enjoyed official toleration by the Roman empire, but gradually the government turned against it. Rome resented the Christians' talk about another kingdom and their objections to idolatry and decadence.
Although 1 Peter was originally written to people in severe danger, its lessons apply to all of us, for we all experience pain of some kind. Why don't things work out the way we want? Is God trying to tell us something? Peter gives authoritative answers. As you read, try to apply what he says to your own situation.
Peter's writing style reveals his simple fisherman background: he uses pithy peasant expressions and awkwardly shifts back and forth between doctrine and advice. Chapter 2 (verses 18-25) shows an excellent example. Peter gives a deep insight into what it meant for Christ to suffer on our behalf, but he includes it in a practical section on slaves and governments.
Thus, he blends doctrine (what to believe) with practice (how to behave).
More a preacher than a writer, Peter structured his book like a rambling sermon. Look for the 34 direct commands included. Peter's reliance on common figures of speech--a cornerstone, a lamb, a shepherd--makes the book very quotable.
But Peter was not simply giving homespun advice; he was well-grounded in the teachings of Jesus and the prophets. Proportionately, he quotes from the Old Testament more than any other New Testament author.
Expert Introduction to 2 Peter
Author
The author identifies himself as Simon Peter (1:1). He uses the first person singular pronoun in a highly personal passage (1:12-15) and claims to be an eyewitness of the transfiguration (1:16-18; cf. Mt 17:1-5).
He asserts that this is his second letter to the readers (3:1) and refers to Paul as "our dear brother" (3:15; see note there). In short, the letter claims to be Peter's, and its character is compatible with that claim.
Although 2 Peter was not as widely known and recognized in the early church as 1 Peter, some may have used and accepted it as authoritative as early as the second century and perhaps even in the latter part of the first century (1 Clement [A.D. 95] may allude to it).
It was not ascribed to Peter until Origen's time (AD 185-253), and he seems to reflect some doubt concerning it. Eusebius (AD 265-340) placed it among the questioned books, though he admits that most accept it as from Peter. After Eusebius's time, it seems to have been quite generally accepted as canonical.
In recent centuries, however, its genuineness has been challenged by a considerable number of scholars. One of the objections that has been raised is the difference in style from that of 1 Peter.
But the difference is not absolute; there are noteworthy similarities in vocabulary and in other matters. In fact, no other known writing is as much like 1 Peter as 2 Peter. The differences that do exist may be accounted for by variations in subject matter, in the form and purpose of the letters, in the time and circumstances of writing, in sources or models, and in scribes that may have been employed.
Perhaps most significant is the statement in 1Pe 5:12 that Silas assisted in the writing of 1 Peter. No such statement is made concerning 2 Peter, which may explain its noticeable difference in style (see Introduction to 1 Peter: Author and Date).
Other objections arise from a naturalistic reconstruction of early Christian history or misunderstandings or misconstructions of the available data. For example, some argue that the reference to Paul's letters in 3:15-16 indicates an advanced date for this book--beyond Peter's lifetime.
But it is quite possible that Paul's letters were gathered at an early date, since some of them had been in existence and perhaps in circulation for more than ten years (Thessalonians by as much as 15 years) prior to Peter's death. Besides, what Peter says may only indicate that he was acquainted with some of Paul's letters (communication in the Roman world and in
the early church was good), not that there was a formal, ecclesiastical collection of them.
Date
2 Peter was written toward the end of Peter's life (cf. 1:12-15), after he had written a prior letter (3:1) to the same readers (probably 1 Peter). Since Peter was martyred during the reign of Nero, his death must have occurred prior to A.D. 68; so it is very likely that he wrote 2 Peter between 65 and 68.
Some have argued that this date is too early for the writing of 2 Peter, but nothing in the book requires a later date. The error combated is comparable to the kind of heresy present in the first century. To insist that the second chapter was directed against second-century Gnosticism is to assume more than the contents of the chapter warrant. While the heretics referred to in 2 Peter may well have been among the forerunners of second-century Gnostics, nothing is said of them that would not fit into the later years of Peter's life.
Some have suggested a later date because they interpret the reference to the fathers in 3:4 to mean an earlier Christian generation. However, the word is most naturally interpreted as the OT patriarchs (cf. Jn 6:31, "forefathers"; Ac 3:13; Heb 1:1).
Similarly, reference to Paul and his letters (3:15-16; see Author) does not require a date beyond Peter's lifetime.
2 Peter and Jude
There are conspicuous similarities between 2 Peter and Jude (compare 2Pe 2 with Jude 4-18), but there are also conspicuous differences. It has been suggested that one borrowed from the other or that they both drew on a common source. If there is borrowing, it is not a slavish borrowing but one that adapts to suit the writer's purpose.
While many have insisted that Jude used Peter, it is more reasonable to assume that the longer letter (Peter) incorporated much of the shorter (Jude). Such borrowing is fairly common in ancient writings. For example, many believe that Paul used parts of early hymns in Php 2:6-11 and 1Ti 3:16.
Purpose
In his first letter Peter feeds Christ's sheep by instructing them how to deal with persecution from outside the church (see, e.g., 1Pe 4:12); in this second letter he teaches them how to deal with false teachers and evildoers who have come into the church (see 2:1; 3:3-4).
While the particular situations naturally call for variations in content and emphasis, in both letters Peter as a pastor ("shepherd") of Christ's sheep (Jn 21:15-17) seeks to commend to his readers a wholesome combination of Christian faith and practice. More specifically, his purpose is threefold: (1) to stimulate Christian growth (ch. 1), (2) to combat false teaching (ch. 2) and (3) to encourage watchfulness in view of the Lord's certain return (ch. 3).
A Threat from Within
The worst dangers aren't always well marked
Dear friends, this is now my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking. 3:1
First-century apostles must have felt like pioneers in a mosquito-infested swamp. A pest attacked them. Slap! They'd kill it, and instantly another would land. Wherever they went new dangers swarmed up.
One group denied Jesus was God; then another declared him God but not fully man. The apostles denounced legalism, only to encounter free-swingers who assumed "anything goes." Members of one church quit work and huddled together to await Jesus' return; those of another gave up on his returning at all.
Second Peter was written in response to a young church's jumpy tendencies. Whereas 1 Peter centered on fearsome dangers from outside, this letter speaks to dangers from within. False teachers were stirring up dissent, questioning basic doctrines, and leading Christians into immorality.
Warning Signs
In its advice to the various squabbling groups, 2 Peter calls for a return to the true gospel. "I will always remind you of these things," the author says (1:12) and proceeds to go over some basic facts of how Christians should believe and behave. The book doesn't introduce many new insights; rather, it erects a giant warning sign against common pitfalls that endanger the church.
A key word, knowledge, echoes throughout this letter: 2 Peter refreshes readers' memories regarding the proper knowledge that makes possible "everything we need for life and godliness" (1:3). The author carefully grounds his knowledge in Old Testament prophets and eyewitness accounts of Jesus' life, not in "cleverly invented stories" (1:16). And he urges his readers to resist dangers by living blamelessly.
The answer to false knowledge, the author bluntly insists, is true knowledge; the answer to immoral living is moral living. As he prepares to die (1:14), the author of 2 Peter gets in one last appeal for truth.
How to Read 2 Peter
Although 1 and 2 Peter claim the same author, they have large differences in style and approach. Second Peter is unrefined in writing style, more shrill and less gentle than the first letter. (Many scholars question whether the apostle Peter actually wrote the whole letter, but the letter does claim his authorship and shows some signs of his influence.)
Perhaps the difference in audiences explains the two approaches.
The Bible views suffering--persecution from outside--as a purifying influence that often results in an even stronger church. Thus 1 Peter has an encouraging and devotional tone. But the real danger to a church comes from the inside, from immoral behavior and false teaching. Second Peter, in strong words, addresses those "inside" dangers.
As you read it, try to put yourself in the place of the original audience. What dangers does the author warn against? Are there parallels today? Chapters 1 and 3 can be universally applied. Chapter 2 concerns itself more directly with the particular false teachers plaguing the first-century church.
In tone and actual content, 2 Peter resembles the tiny book of Jude. Both deal with the same problems and propose the same solutions.
When reading 2 Peter, look for the key word knowledge, and related words like thinking, reminders/remind, and remember. The author appeals to true knowledge that can correct many of the young church's errors.
Excerpted from Compton's Interactive Bible NIV. Copyright (c) 1994, 1995, 1996 Soft Key Multimedia Inc. All Rights Reserved
Expert Introduction to 1 Peter
Author and Date
The author identifies himself as the apostle Peter (1:1), and the contents and character of the letter support his authorship (see notes on 1:12; 4:13; 5:1-2,5,13). Moreover, the letter reflects the history and terminology of the Gospels and Acts (notably Peter's speeches); its themes and concepts reflect Peter's experiences and his associations in the period of our Lord's earthly ministry and in the apostolic age.
That he was acquainted, e. g., with Paul and his letters is made clear in 2Pe 3:15-16; Gal 1:18; 2:1-21 and elsewhere; coincidences in thought and expression with Paul's writings are therefore not surprising.
From the beginning, 1 Peter was recognized as authoritative and as the work of the apostle Peter. The earliest reference to it may be 2Pe 3:1, where Peter himself refers to a former letter he had written.
1 Clement (A.D. 95) seems to indicate acquaintance with 1 Peter.
Polycarp, a disciple of the apostle John, makes use of 1 Peter in his letter to the Philippians.
The author of the Gospel of Truth (AD 140-150) was acquainted with 1 Peter.
Eusebius (fourth century) indicated that it was universally received.
The letter was explicitly ascribed to Peter by that group of Church Fathers whose testimonies appear in the attestation of so many of the genuine NT writings, namely,
Irenaeus (A.D. 140-203 ), T
Tertullian (A.D. 150-222),
Clement of Alexandria ( AD 155-215)
Origen ( AD 185-253).
It is thus clear that Peter's authorship of the book has early and strong support.
Nevertheless some claim that the idiomatic Greek of this letter is beyond Peter's competence.
But in his time Aramaic, Hebrew and Greek were used in Palestine, and he may well have been acquainted with more than one language. That he was not a professionally trained scribe (Ac 4:13) does not mean that he was unacquainted with Greek; in fact, as a Galilean fisherman he in all likelihood did use it.
Even if he had not known it in the earliest days of the church, he may have acquired it as an important aid to his apostolic ministry in the decades that intervened between then and the writing of 1 Peter.
It is true, however, that the Greek of 1 Peter is good literary Greek, and even though Peter could no doubt speak Greek, as so many in the Mediterranean world could, it is unlikely that he would write such polished Greek.
But it is at this point that Peter's remark in 5:12 concerning Silas may be significant. Here the apostle claims that he wrote "with the help of" (more lit. "through" or "by means of") Silas.
This phrase cannot refer merely to Silas as a letter carrier. Thus Silas was the intermediate agent in writing. Some have claimed that Silas's qualifications for recording Peter's letter in literary Greek are found in Ac 15:22-29.
It is known that a secretary in those days often composed documents in good Greek for those who did not have the language facility to do so. Thus in 1 Peter Silas's Greek may be seen, while in 2 Peter it may be Peter's rough Greek that appears.
Some also maintain that the book reflects a situation that did not exist until after Peter's death, suggesting that the persecution referred to in 4:14-16; 5:8-9 is descriptive of Domitian's reign (A.D. 81-96).
However, the situation that was developing in Nero's time (54-68) is just as adequately described by those verses. The book can be satisfactorily dated in the early 60s. It cannot be placed earlier than 60 since it shows familiarity with Paul's Prison Letters (e.g., Colossians and Ephesians, which are to be dated no earlier than 60): Compare 1:1-3 with Eph 1:1-3; 2:18 with Col 3:22; 3:1-6 with Eph 5:22-24. Furthermore, it cannot be dated later than 67/68, since Peter was martyred during Nero's reign.
Place of Writing
In 5:13 Peter indicates that he was in Babylon when he wrote 1 Peter.
Among the interpretations that have been suggested are that he was writing from
(1) Egyptian Babylon, which was a military post,
(2) Mesopotamian Babylon,
(3) Jerusalem and
(4) Rome. Peter may well be using the name "Babylon" symbolically, as it seems to be used in the book of Revelation (see, e. g., notes on Rev 17:9-10). Tradition connects him in the latter part of his life with Rome, and certain early writers held that 1 Peter was written there. On the other hand, it is known that Babylon existed in the first century as a small town on the there.
(5)On the other hand, it is known that Babylon existed in the first century as a small town on the Euphrates. Furthermore, it is pointed out that (1) there is no evidence that the term Babylon was used figuratively to refer to Rome until Revelation was written (c. A.D. 95), and (2) the context of 5:13 is not at all figurative or cryptic.
Themes
Although 1 Peter is a short letter, it touches on various doctrines and has much to say about Christian life and duties. It is not surprising that different readers have found it to have different principal themes.
For example, it has been characterized as a letter of separation, of suffering and persecution, of suffering and glory, of hope, of pilgrimage, of courage, and as a letter dealing with the true grace of God.
Peter says that he has written "encouraging you and testifying that this is the true grace of God" (5:12). This is a definitive general description of the letter, but it does not exclude the recognition of numerous subordinate and contributory themes.
The letter is composed also of a series of exhortations (imperatives) that run from 1:13 to 5:11. Ephesians 6 v 10 - 13
A Word to the Suffering
What to do when trouble comes
Dear friends, do not be surprised at the painful trial you are suffering, as though something strange were happening to you. 4:12
A distant, swirling cloud of dust signaled the approach of Turkish death squads. But who could escape? The villages of Armenia sat exposed and defenseless on a rocky plain. Doomed Christians clung together on the floors of their homes, praying, singing, and shivering with fear.
This scene was repeated often during World War I, and it usually ended in a massacre. The Turkish assault against Armenian Christians was one of history's worst religion-inspired bloodbaths: over one million people died. But, sadly, the Armenian tragedy was but one of many attacks against 20th-century Christians.
More people have died for their religious faith in this century than in all the rest of history combined. Thousands of Christians died in East Africa, first in the Mau Mau uprising and then during Ugandan dictator Idi Amin's reign of terror. Millions more suffered under Soviet and Chinese governments. And the oppression goes on: even today some countries imprison and torture converts to Christianity. This fact alone makes the book of 1 Peter starkly relevant for modern readers.
How to Respond to Persecution
What advice would you give Christians about to undergo persecution? The apostle Peter took up that challenge just as ominous rumblings from Rome were striking fear in every Christian community. Half-crazed Nero had seized on believers as scapegoats for the ills of his empire.
Should the persecuted Christians flee or resist? Should they tone down their outward signs of faith? Give up? Peter's readers, their lives in danger, needed clear advice on suffering.
They also wanted explanations of the meaning of suffering. Why does God allow it? Can good result? Does God care? In short, they were asking the questions that occur to any Christian who goes through great trial.
According to Peter, suffering should not catch a Christian off guard. We are "strangers" (1:17) in a hostile world, and where Christians thrive, storm clouds may gather. Suffering is an expected part of a life of sincere faith.
Peter's Own Experience
On the subject of suffering, Peter makes an ideal counselor for readers then and now. He had been flogged and imprisoned for his own faith, once even expecting execution (Acts 12). Also, Peter had personally watched Jesus endure suffering, and in this letter he points to him as an example of how to respond.
Peter encourages his readers to "live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God" (2:12). Suffering can refine believers and give us an opportunity to prove our faith, the result thus working out for our benefit.
This book emphasizes a further point also: suffering is temporary, to be endured only for "a little while" (1:6; 5:10). Those who suffer with Christ will also glory with him in a life forever free of pain.
Skeptics have criticized the church for stressing a future life rather than working to improve this one. "You promise pie in the sky by and by," they taunt. But to Peter's readers--wary of enemies on the prowl, unsure of surviving another day--that message was as tangible and nourishing as food.
According to 1 Peter, our hope that suffering will one day cease is not a mirage but a "living hope" (1:3) in the One who has conquered death.
How to Read 1 Peter
At first Christianity enjoyed official toleration by the Roman empire, but gradually the government turned against it. Rome resented the Christians' talk about another kingdom and their objections to idolatry and decadence.
Although 1 Peter was originally written to people in severe danger, its lessons apply to all of us, for we all experience pain of some kind. Why don't things work out the way we want? Is God trying to tell us something? Peter gives authoritative answers. As you read, try to apply what he says to your own situation.
Peter's writing style reveals his simple fisherman background: he uses pithy peasant expressions and awkwardly shifts back and forth between doctrine and advice. Chapter 2 (verses 18-25) shows an excellent example. Peter gives a deep insight into what it meant for Christ to suffer on our behalf, but he includes it in a practical section on slaves and governments.
Thus, he blends doctrine (what to believe) with practice (how to behave).
More a preacher than a writer, Peter structured his book like a rambling sermon. Look for the 34 direct commands included. Peter's reliance on common figures of speech--a cornerstone, a lamb, a shepherd--makes the book very quotable.
But Peter was not simply giving homespun advice; he was well-grounded in the teachings of Jesus and the prophets. Proportionately, he quotes from the Old Testament more than any other New Testament author.
Expert Introduction to 2 Peter
Author
The author identifies himself as Simon Peter (1:1). He uses the first person singular pronoun in a highly personal passage (1:12-15) and claims to be an eyewitness of the transfiguration (1:16-18; cf. Mt 17:1-5).
He asserts that this is his second letter to the readers (3:1) and refers to Paul as "our dear brother" (3:15; see note there). In short, the letter claims to be Peter's, and its character is compatible with that claim.
Although 2 Peter was not as widely known and recognized in the early church as 1 Peter, some may have used and accepted it as authoritative as early as the second century and perhaps even in the latter part of the first century (1 Clement [A.D. 95] may allude to it).
It was not ascribed to Peter until Origen's time (AD 185-253), and he seems to reflect some doubt concerning it. Eusebius (AD 265-340) placed it among the questioned books, though he admits that most accept it as from Peter. After Eusebius's time, it seems to have been quite generally accepted as canonical.
In recent centuries, however, its genuineness has been challenged by a considerable number of scholars. One of the objections that has been raised is the difference in style from that of 1 Peter.
But the difference is not absolute; there are noteworthy similarities in vocabulary and in other matters. In fact, no other known writing is as much like 1 Peter as 2 Peter. The differences that do exist may be accounted for by variations in subject matter, in the form and purpose of the letters, in the time and circumstances of writing, in sources or models, and in scribes that may have been employed.
Perhaps most significant is the statement in 1Pe 5:12 that Silas assisted in the writing of 1 Peter. No such statement is made concerning 2 Peter, which may explain its noticeable difference in style (see Introduction to 1 Peter: Author and Date).
Other objections arise from a naturalistic reconstruction of early Christian history or misunderstandings or misconstructions of the available data. For example, some argue that the reference to Paul's letters in 3:15-16 indicates an advanced date for this book--beyond Peter's lifetime.
But it is quite possible that Paul's letters were gathered at an early date, since some of them had been in existence and perhaps in circulation for more than ten years (Thessalonians by as much as 15 years) prior to Peter's death. Besides, what Peter says may only indicate that he was acquainted with some of Paul's letters (communication in the Roman world and in
the early church was good), not that there was a formal, ecclesiastical collection of them.
Date
2 Peter was written toward the end of Peter's life (cf. 1:12-15), after he had written a prior letter (3:1) to the same readers (probably 1 Peter). Since Peter was martyred during the reign of Nero, his death must have occurred prior to A.D. 68; so it is very likely that he wrote 2 Peter between 65 and 68.
Some have argued that this date is too early for the writing of 2 Peter, but nothing in the book requires a later date. The error combated is comparable to the kind of heresy present in the first century. To insist that the second chapter was directed against second-century Gnosticism is to assume more than the contents of the chapter warrant. While the heretics referred to in 2 Peter may well have been among the forerunners of second-century Gnostics, nothing is said of them that would not fit into the later years of Peter's life.
Some have suggested a later date because they interpret the reference to the fathers in 3:4 to mean an earlier Christian generation. However, the word is most naturally interpreted as the OT patriarchs (cf. Jn 6:31, "forefathers"; Ac 3:13; Heb 1:1).
Similarly, reference to Paul and his letters (3:15-16; see Author) does not require a date beyond Peter's lifetime.
2 Peter and Jude
There are conspicuous similarities between 2 Peter and Jude (compare 2Pe 2 with Jude 4-18), but there are also conspicuous differences. It has been suggested that one borrowed from the other or that they both drew on a common source. If there is borrowing, it is not a slavish borrowing but one that adapts to suit the writer's purpose.
While many have insisted that Jude used Peter, it is more reasonable to assume that the longer letter (Peter) incorporated much of the shorter (Jude). Such borrowing is fairly common in ancient writings. For example, many believe that Paul used parts of early hymns in Php 2:6-11 and 1Ti 3:16.
Purpose
In his first letter Peter feeds Christ's sheep by instructing them how to deal with persecution from outside the church (see, e.g., 1Pe 4:12); in this second letter he teaches them how to deal with false teachers and evildoers who have come into the church (see 2:1; 3:3-4).
While the particular situations naturally call for variations in content and emphasis, in both letters Peter as a pastor ("shepherd") of Christ's sheep (Jn 21:15-17) seeks to commend to his readers a wholesome combination of Christian faith and practice. More specifically, his purpose is threefold: (1) to stimulate Christian growth (ch. 1), (2) to combat false teaching (ch. 2) and (3) to encourage watchfulness in view of the Lord's certain return (ch. 3).
A Threat from Within
The worst dangers aren't always well marked
Dear friends, this is now my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking. 3:1
First-century apostles must have felt like pioneers in a mosquito-infested swamp. A pest attacked them. Slap! They'd kill it, and instantly another would land. Wherever they went new dangers swarmed up.
One group denied Jesus was God; then another declared him God but not fully man. The apostles denounced legalism, only to encounter free-swingers who assumed "anything goes." Members of one church quit work and huddled together to await Jesus' return; those of another gave up on his returning at all.
Second Peter was written in response to a young church's jumpy tendencies. Whereas 1 Peter centered on fearsome dangers from outside, this letter speaks to dangers from within. False teachers were stirring up dissent, questioning basic doctrines, and leading Christians into immorality.
Warning Signs
In its advice to the various squabbling groups, 2 Peter calls for a return to the true gospel. "I will always remind you of these things," the author says (1:12) and proceeds to go over some basic facts of how Christians should believe and behave. The book doesn't introduce many new insights; rather, it erects a giant warning sign against common pitfalls that endanger the church.
A key word, knowledge, echoes throughout this letter: 2 Peter refreshes readers' memories regarding the proper knowledge that makes possible "everything we need for life and godliness" (1:3). The author carefully grounds his knowledge in Old Testament prophets and eyewitness accounts of Jesus' life, not in "cleverly invented stories" (1:16). And he urges his readers to resist dangers by living blamelessly.
The answer to false knowledge, the author bluntly insists, is true knowledge; the answer to immoral living is moral living. As he prepares to die (1:14), the author of 2 Peter gets in one last appeal for truth.
How to Read 2 Peter
Although 1 and 2 Peter claim the same author, they have large differences in style and approach. Second Peter is unrefined in writing style, more shrill and less gentle than the first letter. (Many scholars question whether the apostle Peter actually wrote the whole letter, but the letter does claim his authorship and shows some signs of his influence.)
Perhaps the difference in audiences explains the two approaches.
The Bible views suffering--persecution from outside--as a purifying influence that often results in an even stronger church. Thus 1 Peter has an encouraging and devotional tone. But the real danger to a church comes from the inside, from immoral behavior and false teaching. Second Peter, in strong words, addresses those "inside" dangers.
As you read it, try to put yourself in the place of the original audience. What dangers does the author warn against? Are there parallels today? Chapters 1 and 3 can be universally applied. Chapter 2 concerns itself more directly with the particular false teachers plaguing the first-century church.
In tone and actual content, 2 Peter resembles the tiny book of Jude. Both deal with the same problems and propose the same solutions.
When reading 2 Peter, look for the key word knowledge, and related words like thinking, reminders/remind, and remember. The author appeals to true knowledge that can correct many of the young church's errors.