Christians together, and planted mainly by Paul and his fellow-laborers; and was sent by the hands
of Silvanus, a former companion of Paul. It consists of precious consolations, and exhortations to
a holy walk after the example of Christ, to joyful hope of the heavenly inheritance, to patience
under the persecutions already raging or impending. It gives us the fruit of a rich spiritual experience,
and is altogether worthy of Peter and his mission to tend the flock of God under Christ, the chief
shepherd of souls.^1126
It attests also the essential agreement of Peter with the doctrine of the Gentile apostle, in
which the readers had been before instructed (1 Pet. 5:12). This accords with the principle of Peter
professed at the Council in Jerusalem (Acts 15:11) that we are saved without the yoke of the law,
"through the grace of the Lord Jesus." His doctrinal system, however, precedes that of Paul and is
independent of it, standing between James and Paul. Peculiar to him is the doctrine of the descent
of Christ into Hades (1 Pet. 3:19; 4:6; comp. Acts 2:32), which contains the important truth of the
universal intent of the atonement. Christ died for all men, for those who lived before as well as
after his coming, and he revealed himself to the spirits in the realm of Hades. Peter also warns
against hierarchical ambition in prophetic anticipation of the abuse of his name and his primacy
among the apostles.
The Second Epistle of Peter is addressed, shortly before the author’s death, as a sort of last
will and testament, to the same churches as the first. It contains a renewed assurance of his agreement
with his "beloved brother Paul," to whose Epistles he respectfully refers, yet with the significant
remark (true in itself, yet often abused by Romanists) that there are in them "some things hard to
be understood" (2 Pet. 3:15, 16). As Peter himself receives in one of these Epistles (Gal. 2:11) a
sharp rebuke for his inconsistency at Antioch (which may be included in the hard things), this
affectionate allusion proves how thoroughly the Spirit of Christ had, through experience, trained
him to humility, meekness, and self-denial. The Epistle exhorts the readers to diligence, virtue,
temperance, patience, godliness, brotherly love, and brotherly kindness; refers to the Transfiguration
on the Mount, where the author witnessed the majesty of Christ, and to the prophetic word inspired
by the Holy Spirit; warns against antinomian errors; corrects a mistake concerning the second
coming; exhorts them to prepare for the day of the Lord by holy living, looking for new heavens
and a new earth wherein dwelleth righteousness; and closes with the words: "Grow in the grace
and knowledge of our Lord and Saviour Jesus Christ, to whom be glory both now and forever."
The second Epistle is reckoned by Eusebius among the seven Antilegomena, and its Petrine
authorship is doubted or denied, in whole or in part, by many eminent divines^1127 but defended by
competent critics.^1128 The chief objections are: the want of early attestation, the reference to a
collection of the Pauline Epistles, the polemic against Gnostic errors, some peculiarities of style,
and especially the apparent dependence of the second chapter on the Epistle of Jude.(^1126) "This excellent Epistle," says Archbishop Leighton, whose Practical Commentary upon the First Epistle General of St.
Peter is still unsurpassed for spirituality and unction, "is a brief and yet very clear summary both of the consolations and
instructions needful for the encouragement and direction of a Christian in his journey to heaven, elevating his thoughts and
desires to that happiness, and strengthening him against all opposition in the way, both that of corruption within and temptations
and afflictions from without." Bengel: "Mirabilis est gravitas et alacritas Petrini sermonis, lectorem suavissime retinens." Alford:
"There is no Epistle in the sacred canon, the language and spirit of which come more directly home to the personal trials and
wants and weaknesses of the Christian life."
(^1127) Erasmus, Calvin, Grotius, Neander, De Wette, Huther, and all the Tübingen critics.
(^1128) Weiss, Thiersch, Fronmüller, Alford, and especially Fr. Spitta in his Der Zweite Brief des Petrus und der Brief des Judas
(Halle, 1885, 544 pages).
A.D. 1-100.