Of the texts that ended up in the official New Testament canon during the 4th-5th centuries, 2 Peter was one of the most debated and doubted ones. Some of the great leaders of old considered it to be inauthentic for a variety of reasons, and there have always been challenges to its authenticity, even down to this day.
I had long been aware of the similarities between 2 Peter and Jude, but it was always easy to just turn the page and move on without engaging those similarities deeply. But, curiosity got the best of me this winter, so I decided to carefully compare the texts for myself. It surprised me to see how much more alike the two texts were than I had first imagined: the "similarities" between the books spanned the entirety of both epistles, not just some sections of them. Someone was copying the other -- thought for thought and often word for word, even in the most peculiar places -- and the evidence overwhelmingly pointed to 2 Peter being a copy of Jude.
The question becomes, then: Why would Peter, one of the twelve, even one of the innermost circle among them, even "the Rock," the fish-coin guy, the water-walking guy, the "You are the Christ" guy, the racer-to-the-tomb-guy, the Pentecost guy, the kill-and-eat guy, the silver-and-gold-have-I-none guy, why would HE of all people, who has such massive wisdom and experience to hand down for posterity, claim to diligently have written a final letter that was, in actuality, little more than a moderately expanded re-write of the epistle of Jude?
I don't think he would, and I think Origen and Eusebius and Didymus and the many others who did not embrace 2 Peter's authenticity were right.
Note: the bold texts typically show word-for-word parallels, while the underlines tend to show thought-for-thought parallels. My original document also used a few double underlines and a few dashed underlines to help visually identify the parallels, but pasting the original document into my Blogger editor changed all variations of underlining to single underline format. So I resorted to using blue or red lettering on those few occasions instead. 2 Peter makes some slight rearrangements of the Jude material, and I move them back into a Jude-ordering to show the parallels. Passages in 2 Peter that I move to Jude's ordering are bracketed off with double asterisks ( **passage** ).
Summary
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Jude (NASB)
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2 Peter (NASB)
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Peter notes
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Both introduce themselves by
combining “bond-servant” with a relational qualification
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1 Jude, a bond-servant of Jesus Christ, and brother of James,
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1:1a Simon Peter, a bond-servant and apostle of Jesus Christ,
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Both address their letters only “To those
who…”
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To those who are the called,
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1b To those who…
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Both then refer to God and Jesus
Christ
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beloved in God the Father, and
kept for Jesus Christ:
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1d …by the righteousness of our God and Savior, Jesus Christ:
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Both wish that graces, including
peace, will “be multiplied to you”
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2 May mercy and peace and love be
multiplied to you.
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2 Grace and peace be multiplied to you
in the knowledge of God and of Jesus our Lord;
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“Be multiplied to you” is used only
in these letters and also 1 Peter
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Both
make appeal to having common faith with the readers
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3a Beloved, while I was making every effort
to write you about our common salvation,
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**1c …have received a faith of the same
kind as ours…,**
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3 seeing
that His divine power has granted to us everything pertaining to life and
godliness, through the true knowledge of Him who called us by His own glory
and excellence. 4 For by these He has granted to us His precious and
magnificent promises, so that by them you may become partakers of the divine
nature, having escaped the corruption that is in the world by lust. 5 Now for
this very reason also, applying all diligence, in your faith supply moral
excellence, and in your moral excellence, knowledge, 6 and in your knowledge,
self-control, and in your self-control, perseverance, and in your
perseverance, godliness, 7 and in your godliness, brotherly kindness, and in
your brotherly kindness, love. 8 For if these qualities are yours and are
increasing, they render you neither useless nor unfruitful in the true
knowledge of our Lord Jesus Christ. 9 For he who lacks these qualities is
blind or short-sighted, having forgotten his purification from his former
sins. 10 Therefore, brethren, be all the more diligent to make certain about
His calling and choosing you; for as long as you practice these things, you
will never stumble; 11 for in this way the entrance into the eternal kingdom
of our Lord and Savior Jesus Christ will be abundantly supplied to you…
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First batch of material unique to 2 Peter,
expounding upon godliness.
Includes the unusual and lengthy sentence
connecting one particular attribute to another, like a chain of eight links,
some of which are nearly synonymous.
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13 …I consider it right, as long as I am
in this earthly dwelling, to stir you up by way of reminder, 14 knowing that the laying aside of my earthly dwelling is
imminent, as also our Lord Jesus Christ has made clear to me. 15 And
I will also be diligent that at any time after my
departure you will be able to call these things to mind.
16 For we did not follow cleverly devised
tales when we made known to you the power and coming of our Lord Jesus
Christ, but we were eyewitnesses of His majesty. 17
For when He received honor and glory from God the
Father, such an utterance as this was made to Him by the Majestic Glory,
“This is My beloved Son with whom I am well-pleased”— 18 and we ourselves heard this utterance made from heaven when
we were with Him on the holy mountain.
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Second batch of material unique to 2
Peter, separated from the first batch by vs. 12, which I examine a little
later. The author here twice attempts to authenticate his Petrine identity
(passages placed in red), first by appealing at length to the “death of Peter”
prophecy, and second by appealing at length to having witnessed the
Transfiguration.
He stresses the personal
significance of what he is writing (underlined passages), because this letter
is presented as likely being his last words to them. But surely, the real
Peter, the rock, the eyewitness, one of Jesus’ innermost circle, would “be
diligent” to leave behind far more experienced and apostolic words than a
rewrite of the minor epistle of Jude, right?
Interestingly, about the
Transfiguration, the author quotes
Matt 17:5, not Peter’s own version as tradition says is found in Mark 9:7.
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Both then appeal to the ultimacy of
the faith’s message, and maintaining one’s diligence towards it, because…
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I felt the necessity to write to you
appealing that you contend earnestly for the faith which was once for all handed
down to the saints.
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19 So we have the prophetic word
made more sure, to which you do well to
pay attention as to a lamp shining in a
dark place, until the day dawns and the morning star arises in your hearts.
20 But know this first of all, that no prophecy of Scripture is a matter of
one’s own interpretation, 21 for no prophecy was ever made by an act of human
will, but men moved by the Holy Spirit spoke from God.
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Jude’s letter is much more cohesive
and on point than 2 Peter.
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…Both say sneaky enemies abound
within, who were either fore-marked, or fore-exampled from Jewish history
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4 For certain
persons have crept in unnoticed, those who were long beforehand marked out for this
condemnation,
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2:1 But false prophets also arose among
the people, just as there will also be false teachers among you, who
will secretly
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Both say these enemies spread
licentiousness (i.e., unrestrained sensuality), deny the Master, and distort
the truth
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ungodly persons who turn the
grace of our God into licentiousness
and deny our only Master and Lord, Jesus Christ.
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introduce destructive heresies, even
denying the Master who bought them, bringing swift destruction upon
themselves. 2 Many will follow their sensuality,
and because of them the way of the truth will be maligned; 3 and in
their greed they will exploit you with false words;
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Both write to “remind” their readers
of what they “already know.” Seems to be the only two occurrences of such a
comment in the New Testament
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5a Now I desire to remind you, though you
know all things once for all,
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**1:12 Therefore, I will always be
ready to remind you of these things, even though you already know them, and have been established in the
truth which is present with you.**
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This verse (1:12) was lodged between
the first two sections of unique material, the one on godliness and the other
one asserting Petrine authenticity.
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Both warn of the enemies’
destruction, and then go on to utilize three examples to demonstrate it.
Jude gives his first example:
those who fell in the Exodus
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5b that the Lord, after saving a
people out of the land of Egypt, subsequently destroyed those who did not believe.
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3b their judgment from long ago is
not idle, and their destruction is
not asleep.
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Jude’s examples are the fallen
generation of the Exodus, fallen angels, and Sodom and Gomorrah.
2 Peter replaces the Exodus with the
Flood, and then arranges his three examples in chronological order.
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Both refer to sinful angels being an
example of the judgment. Jude relies on the story taken from the apocryphal
source of 1 Enoch 1-10
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6 And angels who did not keep their own domain, but abandoned their
proper abode, He has kept in
eternal bonds under darkness for
the judgment of the great day,
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4 For if God did not spare angels
when they sinned, but cast them into hell and committed them to pits
of darkness, reserved for judgment;
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2 Peter scrubs the Enochic details
of the angelic sin, keeping it vague.
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5 and did not spare the ancient world, but
preserved Noah, a preacher of righteousness, with seven others, when He
brought a flood upon the world of the ungodly;
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Material unique to 2 Peter, except
it is his second of three examples of
destruction. He replaces the Exodus with the Flood here because the Flood is
a theme he returns to later.
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Both refer to the biblical story of
Sodom and Gomorrah
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7a just as Sodom and Gomorrah and the
cities around them,
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6a and if He condemned the cities of Sodom and Gomorrah
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Jude makes a direct reference to the
interbreeding as described in 1 Enoch. As the angels once lusted after human
flesh in 1 Enoch, now we see humans who “in the same way” lusted after
angelic flesh in Sodom.
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7b since they in the same way as
these indulged in gross immorality and went after strange flesh,
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2 Peter continues to scrub the
Enochic details of the angelic sin, and thus the parallel activity by Sodom
as well, keeping it vague. He seems reluctant to use this material, unlike
Jude.
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Both describe Sodom and Gomorrah’s
fiery destruction as “an example” of the “punishment” of the enemies
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7c are exhibited as an example in undergoing the punishment of eternal fire.
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6b to destruction by reducing
them to ashes, having made them an
example to those who would live ungodly lives thereafter;…
**9b and to keep the unrighteous under
punishment for the day of
judgment,**
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2 Peter uses this fiery judgement
theme in 6b and 9b as a bookend around vss. 7-9a shown below
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7 and if He rescued righteous Lot, oppressed by the sensual conduct
of unprincipled men 8 (for by what he saw and heard that righteous man, while
living among them, felt his righteous soul tormented day after day by their
lawless deeds), 9 then the Lord knows how to rescue the godly from
temptation,
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Material unique to 2 Peter, but it just
expands upon his reference to the Sodom and Gomorrah story so as to include
extra commentary about Lot
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Both texts proceed straightway to
accuse these enemies of defiling the flesh…
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8 Yet in the same way these men,
also by dreaming, defile the
flesh,
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10 and especially those who indulge
the flesh in its corrupt
desires
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…And of rejecting authority and reviling
angelic majesties
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and reject authority, and revile angelic majesties.
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and despise authority. Daring, self-willed, they
do not tremble when they revile
angelic majesties,
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The only two places “angelic
majesties” is used in the bible
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Both then claim that angels are
reluctant to speak bold judgments.
Jude quotes additional apocryphal
material, namely, the Testament of Moses (see also, The Vision of Amram)
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9 But Michael the archangel, when he disputed with the
devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said,
“The Lord rebuke you!”
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11 whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord.
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2 Peter scrubs yet another
apocryphal reference, in favor of a vague statement
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Both proceed to explain that these
enemies “revile” what they do not know, and are like “unreasoning animals”
and will be “destroyed”
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10 But these men revile the things which they do not
understand; and the things which they know by instinct, like unreasoning
animals, by these things they are
destroyed.
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12 But these, like unreasoning animals, born as
creatures of instinct to be
captured and killed, reviling where
they have no knowledge, will in the destruction of those creatures also be destroyed, 13a suffering
wrong as the wages of doing wrong…
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Biblical stories of Cain, Balaam,
and Korah are utilized as examples of the sneaky enemies. Both particularly
highlight Balaam as greedy
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11 Woe to them! For they have gone
the way of Cain, and for pay they
have rushed headlong into the error of Balaam, and perished in the rebellion of Korah.
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14 having eyes full of adultery that
never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; 15 forsaking the right
way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness;
16 but he received a rebuke for his own transgression, for a mute donkey,
speaking with a voice of a man, restrained the madness of the prophet.
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2 Peter drops Cain and Korah to dwell
at length on Balaam
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Both writers employ a metaphor of
disorder, then immediately proceed to blast the enemies’ self-pleasing
defilement of the communal meal.
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12 These are the men who are hidden reefs in your love feasts
when they feast with you without fear, caring for themselves;
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**13b They are stains and blemishes, reveling in their deceptions, as they feast with you,**
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2 Peter places the defiling of the
communal meal before the Balaam comparison, while Jude placed it after the
Balaam comparison
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Both utilize metaphors from nature
to illustrate the enemies’ treachery, including the same meteorological
metaphor of clouds or mists driven by winds. Both emphasize “without water”
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clouds without
water, carried along by winds; autumn trees without fruit, doubly
dead, uprooted; 13 wild waves of the sea, casting up their own shame like
foam; wandering stars,
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17 These are springs without water and mists driven by
a storm,
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2 Peter splits up his natural
metaphors to form a bookend after vss. 18-21
The only imagery of water sources
“without water” in the NT (the term elsewhere describes a desert in one gospel pericope).
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Black darkness has been reserved for
the enemies
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for whom the black darkness has been
reserved forever.
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for whom the black darkness has been
reserved.
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Jude returns to the apocryphal 1 Enoch
story as the source of an authoritative prophecy
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14 It was also about these men that
Enoch, in the seventh generation from Adam, prophesied, saying,
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2 Peter scrubs the apocryphal source
reference yet again
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Jude’s primary description of the
day of the Lord is a direct quotation of 1 Enoch 1:9
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“Behold, the Lord came with many
thousands of His holy ones, 15 to execute judgment upon all, and to convict
all the ungodly of all their ungodly deeds which they have done in an ungodly
way, and of all the harsh things which ungodly sinners have spoken against
Him.”
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2 Peter moves a much expanded but de-Enoched
description of the day of the Lord to the end of his book
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Both proceed to say the enemies are
arrogant speakers of flattery and empty promises
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16 These are grumblers, finding
fault, following after their own lusts; they speak arrogantly, flattering people for the sake of
gaining an advantage.
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18 For speaking out arrogant words of vanity they entice by
fleshly desires, by sensuality, those who barely escape from the ones who
live in error, 19 promising them freedom while they themselves are
slaves of corruption; for by what a man is overcome, by this he is enslaved.
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20 For if, after they have escaped the
defilements of the world by the knowledge of the Lord and Savior Jesus
Christ, they are again entangled in them and are overcome, the last state has
become worse for them than the first. 21 For it would be better for them not
to have known the way of righteousness, than having known it, to turn away
from the holy commandment handed on to them.
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Material unique to 2 Peter, but it
just expands further upon the judgment of the enemies.
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22 It has happened to them according
to the true proverb, “A DOG RETURNS TO ITS OWN VOMIT,” and, “A sow, after
washing, returns to wallowing in the mire.”
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2 Peter places his remaining natural
metaphors here as a bookend to this
section.
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Both appeal to the “beloved” at the
same transition point in their letters.
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17 But you, beloved,
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3:1 This is now, beloved,
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the second letter I am writing to
you, in which I am stirring up your sincere mind by way of
reminder,
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Material unique to 2 Peter, making a
third attempt to establish Petrine identity, this time by claiming authorship
of the earlier 1 Peter.
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Both exhort their readers to
“remember the words” that were “spoken beforehand.”
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ought to remember the words that
were spoken beforehand by the apostles
of our Lord Jesus Christ,
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2 that you should remember the words spoken beforehand by the holy prophets, and the
commandment of the Lord and Savior
spoken by your apostles.
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In 2 Peter, he clearly refers to the words of the deceased OT prophets; he then adds a mention of Jesus’ teaching as spoken by “your apostles,” as though still alive, Peter included. But the earlier epistle of Jude says the words “spoken beforehand” were those of the apostles, seemingly as if they have mostly passed away. Jude seems to be a second-generation text. If so, 2 Peter’s use of Jude would be another confirmation of its own late and pseudepigraphal nature.
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Both in tandem then warn that
“mockers” would come “in the last times,” “following after their own lusts”
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18 that they were saying to you, “In the last time there will be mockers,
following after their own ungodly lusts.”
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3
Know this first of all, that in the last
days mockers will come with their mocking, following after their own lusts,
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The earlier Jude says mockers are
those who spread partisanship and worldliness
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19 These are the ones who cause
divisions, worldly-minded, devoid of the Spirit.
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4 and saying, “Where is the promise
of His coming? For ever since the fathers fell asleep, all continues just as
it was from the beginning of creation.”
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The later 2 Peter says the mockers
are those who question the parousia-delay, letting it slip that the first
Christian generation had passed away (“the fathers fell asleep”). This
supports my previous comments that the “words spoken beforehand by the apostles”
in Jude shows that they were deceased before 2 Peter was composed
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5 For when they maintain this, it escapes
their notice that by the word of God the heavens existed long ago and the
earth was formed out of water and by water, 6 through which the world at that
time was destroyed, being flooded with water. 7 But by His word the present
heavens and earth are being reserved for fire, kept for the day of judgment
and destruction of ungodly men.
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Material unique to 2 Peter, but it
is just an expansion to answer the mockers, as well as to reiterate the fiery
eschatological judgment of the enemies. Includes his second reference to the
Flood, which he had earlier used instead of Jude’s Exodus reference
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Both again appeal to “but…beloved”
at the same point in their letters
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20 But you, beloved,
building yourselves up on your most holy faith, praying in the Holy Spirit,
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8 But do not let this one fact escape your notice, beloved,
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Jude: Wait anxiously for the Lord. Perhaps this is indicative that at the
time of writing, parousia-delay had not yet grown into a big issue
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21 keep yourselves in the love of
God, waiting anxiously for the
mercy of our Lord Jesus Christ to eternal life.
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that with the Lord one day is like a
thousand years, and a thousand years like one day. 9a The Lord is not slow about His promise, as some count
slowness, but is patient toward you,
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2 Peter: Wait patiently for the Lord. Perhaps this is indicative that at the
time of writing, parousia-delay had become a substantial issue. We saw
already that the “mockers” were identified in
2 Peter as those who questioned that
very matter.
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Both suggest that waiting for the
Lord is an opportunity for pursuing God’s salvific mission
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22 And have mercy on some, who are
doubting; 23 save others, snatching
them out of the fire; and on some have mercy with fear, hating even the
garment polluted by the flesh.
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9b not wishing for any to perish but
for all to come to repentance.
**15a and regard the patience of our
Lord as salvation;**
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2 Peter’s theme of eschatological
patience (vss. 9, 15a) bookends the
day of the Lord section of vss.
10-14
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10 But the day of the Lord will come like a
thief, in which the heavens will pass away with a roar and the elements will
be destroyed with intense heat, and the earth and its works will be burned
up.
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Since all these things are to be destroyed in this way, what sort of people
ought you to be in holy conduct and godliness, 12 looking for and hastening
the coming of the day of God, because of which the heavens will be destroyed
by burning, and the elements will melt with intense heat! 13 But according to
His promise we are looking for new heavens and a new earth, in which
righteousness dwells.
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Material unique to 2 Peter, but it
is really his own expanded and de-Enoched
“day of the Lord” section that Jude
briefly described earlier with his quotation of
1 Enoch 1:9
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Both exhort their readers to
diligently stand so that they will be “blameless” when they are finally in
the Lord’s presence
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24 Now to Him who is able to keep
you from stumbling, and to make you stand in the presence of His glory blameless
with great joy,
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14 Therefore, beloved, since you
look for these things, be diligent to be
found by Him in peace, spotless and blameless…
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15b just as also our
beloved brother Paul, according to the wisdom given him, wrote to you,
16 as also in all his letters, speaking in them of these things, in which are
some things hard to understand, which the untaught and unstable distort, as
they do also the rest of the Scriptures, to their own destruction. 17 You
therefore, beloved, knowing this beforehand, be on your guard so that you are
not carried away by the error of unprincipled men and fall from your own
steadfastness, 18 but grow in the grace and knowledge
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Material unique to 2 Peter, making a
fourth attempt to establish Petrine identity by appealing to having a
relationship with and understanding of Paul, whose letters are allegedly
already available to “Peter” and his readers in a sort of collection by the
60s AD. Meanwhile, “the rock’s” own letter that remarkably assigns
scripture-status to Paul’s letters will remain virtually unknown for decades
to come?
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Both utilize three nearly identical divine
terms in closing.
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25 to the only God our Savior, through Jesus Christ our Lord,
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of our Lord and Savior Jesus
Christ.
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Both letters close by ascribing
“glory” to the Lord with a
“now and ever-after” phrase, and
then an Amen.
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be glory, majesty, dominion and authority, before all time and now and forever. Amen.
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To Him be the glory, both now and to the
day of eternity. Amen.
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These are the only two places in the
NT where a “now and ever-after” phrase is used.
In contrast to 2 Peter’s
overemphasizing his claims of Petrine identity, 1 Peter makes only two brief
statements that support Petrine identity, both in the final chapter; in 5:1
he says he was “a witness of Christ’s sufferings,” and in 5:13 he concludes
the letter with greetings from others, including “my son Mark.” That’s all.
Jude does not close his letter with
any greetings from others, and following him (in contrast with 1 Peter),
neither does 2 Peter.
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