Peter Sets The Stage For The Purpose Of The Letter
“Peter Sets The Stage For The Purpose Of The Letter” is a sermon preached from 2 Peter 1:1-2 by Noah Olguin, pastor of Covenant Baptist Church in New Berlin, Wisconsin – a confessional Reformed Baptist church subscribing to the 1689 London Baptist Confession of Faith.
Today we begin our study in Second Peter, after concluding our look at the first letter in the Petrine corpus. Aside from both letters bearing Peter’s name, many scholars believe that is where their similarities end. While First Peter is among the 22 New Testament books universally recognized as canonical, there has been disagreement over Second Peter. As we examine the reception of the canon, we classify Second Peter as a “disputed book.”
The historian Eusebius notes that by the 4th century, most of the early church had accepted Second Peter as Scripture. Michael Kruger, a New Testament professor and academic dean at Reformed Theological Seminary, argues in his book Canon Revisited that no book had a more difficult journey into the canon than Second Peter.
Today, Second Peter is widely regarded as pseudonymous, with many scholars dating it to the early 2nd century. Even John Calvin, in his commentary on Second Peter, acknowledges the disagreements about its authorship. While he notes stylistic differences between the two letters, Calvin concludes that Peter authored it, though it may have been written by a disciple under Peter’s direction due to his old age. Other scholars, like Michael Kruger and Thomas Schreiner, argue for traditional authorship and an earlier date.
One argument for traditional authorship is external evidence. For example, First Clement (96 AD) quotes or refers to material in Second Peter, showing the letter’s early existence. Early church fathers ultimately accepted it as the Word of God.
The internal evidence is also compelling. The author identifies himself as Simeon Peter, an uncommon form of Peter’s name used only once elsewhere in the New Testament (Acts 15:14). A forger would likely use the more common “Peter” to convince readers. Additionally, the author claims to have been an eyewitness to the Transfiguration and to know of his impending death, as foretold by Jesus. Such personal details suggest authenticity.
If someone were forging a letter, they would likely borrow heavily from First Peter to establish continuity, but Second Peter addresses entirely different topics. This supports the argument that stylistic differences between the letters are due to their distinct purposes. First Peter addresses one issue, while Second Peter addresses another, naturally resulting in varied styles.
If Peter authored this letter, it must have been written before his death under Nero, whose reign ended in 68 AD. This places the writing of Second Peter around 66–67 AD.
Regarding its recipients, the letter does not specify a particular audience. However, in 3:1, Peter refers to it as his second letter to the same audience. If this is a follow-up to First Peter, it was written to the “elect exiles of the dispersion” in Asia Minor, comprising both Jewish and Gentile believers.
Simon Kistemaker outlines three purposes for the epistle:
- Encouraging spiritual growth (Chapter 1)
- Opposing false teachers (Chapter 2)
- Preparing for the end of the world and judgment (Chapter 3)
Peter, knowing his life was nearing its end, sought to equip Christians to persevere and grow in faith. He intended to prepare them to resist false teachers and remain steadfast in the truth, confident in Christ’s return and the final judgment.
Peter’s opening greeting reflects the purpose of the letter, structured under three key reminders:
- Believers are reminded of who they are.
- Believers are reminded of what they have.
- Believers are reminded of what they need.
Through these reminders, Peter calls his audience to stand firm in faith, ready for the challenges ahead.
Point One: Peter Reminds Believers Who They Are
Let’s turn to verse one, where Peter addresses the Christians as “Simeon Peter” or “Simon Peter.” Why does Peter use this name?
“Simon” was the name given to him at birth by his parents, the name Jesus used when He first called him from the sea in Mark 1:16. Later, in Mark 3:16, Jesus gave him the name “Peter.” These two names reflect Peter’s identity before and after Christ. “Simon” represents his former ignorance, who he was apart from Christ. “Peter” signifies who he became in Christ, as Jesus honored him with a new name through faith.
By addressing himself as Simon Peter, Peter reminds Christians never to forget who they were before coming to Christ. Forgetting this can lead to pride. Paul demonstrates this in Acts 22 when he recounts his former life as a persecutor of the church before sharing how Christ transformed him. Both Peter and Paul stress this point to keep believers humble and thankful, recognizing that who they are is entirely by God’s grace.
Peter goes on to describe himself as a servant and an apostle of Jesus Christ.
The Title of Apostle
Peter uses this title to establish his authority, showing that his message comes directly from God. The term “apostle” means messenger or delegate—someone commissioned to speak on behalf of another. Apostles were few, directly called by Christ, and uniquely gifted to declare God’s word and verify it through signs.
The Title of Servant
While only a small number were apostles, every Christian is a servant of Jesus Christ. This is why Peter first identifies as a servant, aligning himself with all believers.
In 1 Peter 5, when addressing elders, Peter identifies as a “fellow elder,” not emphasizing his apostolic authority. Here, by calling himself a servant, Peter connects with all Christians, affirming their shared calling to serve Christ.
The Purpose of the Letter
Peter’s purpose becomes clear in verses 12–14 of chapter 1:
“I intend always to remind you of these qualities, though you know them and are established in the truth you have. I think it right, as long as I am in this body, to stir you up by way of reminder, since I know that the putting off of my body will be soon, as our Lord Jesus Christ has made clear to me.”
Peter knows his time is short. This letter is a call for Christians to persevere and grow in faith, resisting false teachers. By referring to himself as a servant, Peter emphasizes that all Christians are called to live in faithful obedience.
Living as Servants of Christ
In 1 Corinthians 7:22–23, Paul reminds believers that they were “bought with a price” and are therefore servants of Christ. Peter urges believers to consider his life as an example, using everything he had for the glory of God.
As servants, we are called to glorify God in all we think, say, and do. Peter explains how believers are equipped to do this in verses 3–11:
“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of Him who called us to His own glory and excellence, by which He has granted to us His precious and very great promises…”
Peter exhorts believers to confirm their calling and election by practicing qualities like faith, virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love. These qualities help believers resist false doctrine and remain fruitful in their knowledge of Christ.
Overcoming False Teachers
Peter teaches that living as servants of Christ protects us from false teachers. By serving Christ, rather than our own desires or others’ teachings, we fulfill our calling.
In verse 11, Peter reminds us of the eternal reward for faithful service:
“There will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.”
Peter contrasts this eternal perspective with worldly ambitions. Many strive for fame or wealth, but Peter emphasizes the honor of being called a servant of Christ. This title, bestowed by Christ, is worth more than anything the world can offer.
This leads to Point Two, where Peter describes what is common to all servants of Jesus Christ.
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