Author: According to tradition, Peter
Date: Between 65-68 A.D.
Theme: Remaining firm in the biblical faith
Key Words: Know, knowledge, promise

Author and Date: In this letter the Apostle Peter offers the believers instructions and exhortations as the end of his life approaches (1:1,12-15). According to ancient traditions of the early church, Peter suffered martyrdom during the reign of Nero. If this is so, then the death of the apostle occurred before the year 68 A.D., the date in which Nero died.

Many New Testament experts doubt that Peter had been the author of this epistle, principally because it differs in style and thought from I Peter, and because little evidence exists that the Church fathers supported his authorship. Some scholars believe that an anonymous author, leaning on the apostolic teachings after the martyrdom of Peter, wrote the letter utilizing his name, offering as proof the fact that it was a common practice to do so during the first century. However, other conservative scholars usually sustain that Peter wrote the two epistles that are attributed to him, explaining that the differences are due to the use of slaves other than Silvanus (I Pet. 5:12), or for having written the letter without the aid of a scribe. Moreover, certain references in II Peter indicate that the apostle was its author: He identifies himself as Simon Peter, apostle (1:1); he affirms that he had been with Christ on the Mount of Transfiguration (1:16-18); he had written a previous letter to those to whom II Peter is directed (3:1); and he uses many words and phrases similar to those found in I Peter. These factors point to II Peter as a genuine work of the Apostle Peter.

Authorship: (HBH) 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 II 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 II Peter (2:1) but already present in Jude 4. This feature would point to an earlier date for II Peter.

Still others have found that the cumbersome language of II Peter is unlike that of I Peter. Some of the words used in II 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 II 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.

Background: Just as I Peter encourages Christians who face the hostility of the world, II Peter warns against the false teachers within their community who can lead them into apostasy. His principal concern is the faithfulness to apostolic teaching (see especially 1:12-16; 3:1,2,15,16). False teachers will appear (2:1,2), and in face have moved into the scene (2:12-22). They deny the LORD, exhibit a sensual lifestyle, and are destined for destruction. They ridicule the idea of the LORD's return. These characteristics correspond to the Gnostic heresy, that developed more fully in the second century, but whose roots are dated in the previous.

Evidently, the author has a specific community in mind (3:15), and if that community is the same as the addressee of I Peter (see 3:1), than this letter was directed to Christians of some site in Asia Minor.

Content: The response to the error that was attempting to be introduced is to maintain firm growing in the knowledge of the LORD. The letter begins and ends with the theme of cultivating Christian maturity (1:2-11; 3:14-18). "Knowledge" in II Peter is more than intellectual perception: It is experiencing GOD and Christ with the result of a moral transformation (1:2,3; 2:20). This is the true gnosis (knowledge), that combats the heretical influence of the Gnostics. The bases of such knowledge are the Scriptures, called "the prophetic word" (1:19-21), and apostolic teaching (3:1,2,15,16).

Chapter two offers a detailed description and warning against false teachers. Apparently, at one time they had "escaped from the contaminations of the world, by the knowledge of the LORD and Savior Jesus Christ" (2:20).

The final chapter places emphasis on the Second Coming, an object of ridicule for some, and explains why that hope hasn't already been fulfilled. It also assures the fulfillment of the promise about the return of the LORD and teaches that that expectation should motivate Christians to live in holiness.

Literary Form: (HBH) Several passages in II Peter indicate that Peter wrote to a specific congregation (II 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 II Pet. 2:22), but there is frequent allusion to Old Testament characters and events (II Pet. 2:4-8).

Purpose and Theology: (HBH) Peter felt strongly that his death was near (II 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 (2:1-9; 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).

Personal Application: The concerns of II Peter are also the worries of the contemporary Church with the humanistic world and philosophy. There are still false teachers who sustain half-truths in relation to the Christian faith, and this letter offers a clear response.

Christ Revealed: The divinity of Christ is made evident in the way that GOD and Christ are linked in 1:1,2. GOD knows Christ as his "Son" (1:17). The purpose and divine activity are centered in Jesus Christ, while his grace and power are granted to the believers (1:2,3,8; 2:9,20; 3:18), who should await his return (1:16) and the coming of his eternal kingdom (1:11).

It is the Scriptures that assure the believer of a destiny alongside Jesus Christ (1:16-21; see also 3:1,2).

The Holy Spirit in Action: The only direct reference to the Holy Spirit is 1:21, which describes the work of the Spirit in "inspiring" the authors of the prophetic Scriptures, and which, in turn, disqualified any "private interpretation" (see the note for 1:20). However, the Spirit is obviously acting when he provides the "divine power" that makes growth in the grace and knowledge of Christ (1:2-8; 3:18) possible.

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