2 Peter

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).

Peter identified himself as a servant and an apostle of Jesus Christ. He addressed his words to those who had received faith in Christ. His references in 1:16; 2:1; and 3:1 suggest that he had a specific congregation in mind. Peter wanted his readers to experience God's loving favor and spiritual wholeness because of their clear, personal knowledge of Jesus.

Peter presented four sources of power for spiritual development in his readers. He wanted the commitment of his readers to be a throbbing, pulsating experience that was maturing in its understanding.

First, he assumed the calling and election of his readers. Their special position in God's plan had provided a union with Christ which allowed them to overcome the moral corruption of the world. The new birth of these readers and their receipt of God's blessings provided an incentive to nurture eight qualities of Christian character in their lives. If Peter's readers developed these Christian graces, they would not fall into spiritual ruin, and they would have a glorious entrance into God's presence.

Second, Peter mentioned his own witness as an incentive for spiritual growth. Peter's use of the future tense may suggest that he was considering writing a document in the future that would remind his readers of his teaching. Peter felt that his coming death made the writing of this testament imperative. He intended, as long as he was alive, to stimulate his friends to devoted commitment by repeated reminders.

As a third source of power Peter mentioned the majestic glory of Christ. The recipients of 2 Peter had likely encountered those who mocked the idea of a powerful, heavenly Christ who could strengthen them for godly living. Peter had been an eyewitness of Christ's majesty in the transfiguration. He could testify that the glory of Jesus was a reality they could experience.

A final source of power for the readers was the prophetic message of Scripture. Peter felt that the transfiguration and other events in Jesus' life made the scriptural picture of Jesus more sure and certain. Christians are able to find guidance from this word until Christ returns in person. Peter stated that the Scripture was reliable because it had a divine rather than human origin.

Peter used pictorial words to warn his readers of the danger they faced from the false teachers. In 2:1-3 he pictured the immorality and greed of the false teachers. In 2:4-9 he used Old Testament examples of judgment on sin in order to show the certainty of punishment for followers of the false teachers. He described God's condemnation of the angels who sinned (v. 4), the judgment of the world of Noah (v. 5), and the destruction of the cities of Sodom and Gomorrah. He promised deliverance for the godly by referring to the preservation of Noah and Lot. He denounced the pride, lust, and greed of the heretics. He indicated that those who followed the empty teachings of the heretics were deluded by empty promises.

In 2:20-22 Peter warned that those who had made a superficial commitment to Christ and had turned back to sin were in a more culpable state than before their response. The false teachers had experienced some knowledge of Christian truth which had given them short victory over worldly corruption. A true knowledge of Jesus would have affected them permanently. They were in a worse condition because they had turned from the truth about Christ which they had once received. Their condition of willful rejection made their disobedience a more blameworthy experience. The two proverbs in verse 22 show the folly of returning to a lifestyle of disobedience after an initial response toward Christ. Peter would scarcely use the terms "dog" and "sow" of believers. The passing of time had demonstrated that the false teachers had made a pretense of faith in Christ, but their faith was not genuine.

Peter discussed a doctrinal failure of the false teachers, their denial of Jesus' return. In 3:1-4 he reminded his readers of the incentive to obedience provided by the promise of Jesus' return. False teachers were looking skeptically at such promises because the stability of the universe did not indicate that God was about to break again into history.

Peter responded to the denials of the heretics by suggesting that the present regularity of the world was not an argument for permanent continuance in the same form. The God who held the universe together by His word could alter it with the same word. In favor of a belief in Jesus' return, Peter also argued that God viewed time differently from human beings. The true explanation for the delay in Christ's return was to allow an opportunity for sinners to respond in faith to Jesus. Peter believed that Christ's promise to return would be fulfilled with destructive power at a time when sinners would least expect it.

The fact of Jesus' promised return could provide strength for a new attitude of holiness and commitment. Peter hinted that Christians could "speed" Jesus' return by renewed vigor in evangelism and devout living.

Peter reminded his readers that an anticipation of Christ's future return carried with it the incentive to produce a holy life. He referred to Paul's writings as a support for Peter's belief that divine patience was a factor in the delay of Jesus' return. Many see a reference by Peter to Romans, but Peter left his Pauline source unstated. Peter acknowledged the difficulty of some of Paul's teachings, but he suggested their authority by naming them as "Scripture." Peter boldly stated that his recipients could protect themselves spiritually by mature Christian growth. The "knowledge" they needed was a development in personal acquaintance with Christ.

Theological Significance. The abiding emphases in 2 Peter, with its call for spiritual growth (chap. 1), its warning of false teaching (chap. 2), and its call for holy living in view of the Lord's certain return (chap. 3) are just as relevant for our generation as they were for Peter's. Such features as these have commended it to the consciousness of the church as an inspired writing. Peter's two letters help the church focus its response to external opposition (1 Peter) as well as to evildoers who have come into the church (2 Peter).

Green, Michael. The Second Epistle of Peter and the Epistle of Jude. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1968.

Vaughan, Curtis and Lea, Thomas D. 1, 2 Peter, Jude. Bible Study Commentary. Grand Rapids: Zondervan, 1988.