While serious doubt has been felt as to the authorship of this epistle, it is most probable that it should be assigned to the apostle whose name it bears. He was now far advanced in years. Long before, when the risen Lord met his disciples in the morning twilight by the sea, he predicted that Peter, when old, would endure martyrdom for the sake of his Master whom he was bidden to follow not only in service but in suffering. The day of supreme testing was at hand, as he penned this epistle. "The putting off of my tabernacle cometh swiftly," he writes, "even as our Lord Jesus Christ signified unto me." However he sounds no note of despondency, fear, or gloom; his message, like that of his First Epistle, is radiant with hope. His thought is centered upon the coming of Christ; he still rejoices to think of the time "when the chief Shepherd shall be manifested" from whom he would receive "the crown of glory that fadeth not away." Something of the splendor of that crowning day he now declares was witnessed by him on the holy mount, when he saw the transfigured Christ; long years have passed, but the vivid memory' of that "Majestic Glory" is set forth as a ground of his present, triumphant faith. The writer further declares of himself that he has written a previous epistle of a somewhat similar character; that he is on intimate terms with Paul, whom he calls "our beloved brother," and with whose letters he declares himself familiar. Surely it is idle to conjecture who this writer may have been if he was not Peter the apostle, whom its references so definitely depict.

The readers, then, would be the same as those of the previous epistle, the Christian converts scattered throughout various provinces of what is now known as Asia Minor. Their condition, however, is now different, or their circumstances are somewhat altered. The particular perils by which they are threatened are not from without but from within the churches. Their dangers are not from the persecutions of Jews and pagans, but from the pernicious influences of professed Christians, "false teachers" who have appeared, who are increasing in number, who deny the Lord not only by their doctrines but by their impure and unholy lives. The truth which they attack particularly is that of the return of Christ, and their conduct corresponds with their unbelief; because of his long delay they mock at "the promise of his coming," "walking after their own lusts."

To warn against such errors in teaching and to exhort to holiness in living, this epistle was written. Its supreme word is "knowledge." As the source is in God, as the chief object is Christ, as it is associated with "grace," this "knowledge" is not merely a mental but also a spiritual attainment. It can be increased by the practice of Christian virtues, and the readers are urged to "grow in the grace and knowledge of our Lord and Saviour Jesus Christ." The special truth, however, with which this "knowledge" is here concerned is that which the false teachers deny, namely, the return of Christ. This truth is shown to be attested both by the transfiguration glory of Christ and the word of inspired prophecy; the punishment of the false teachers is set forth and their character definitely described; the certainty of the coming of Christ and its attendant judgments are affirmed; and the plea is made for such conduct and character on the part of believers as may be worthy of their faith and hope.

It may be helpful to suggest for the three chapters of this epistle the following outline:

1. The Knowledge of Christ. II Peter, ch. 1.

a. The Salutation: The Gift of Knowledge. Ch. 1:1-4.

b. The Exhortation: The Growth of Knowledge. Ch. 1:5-11.

c. The Promise: The Grounds of Knowledge. Ch, 1:12-21.

2. The Teachers of Error. Ch. 2.

a. Their Punishment. Ch. 2:1-9.

b. Their Character and Conduct. Ch. 2:10-16.

c. Their Evil Influence. Ch. 2:17-22.

3. The Coming of Christ. Ch. 3.

a. The Certainty. Ch. 3:1-7.

b. The Time and Circumstances. Ch. 3:8-13.

c. The Consequent Exhortations. Ch. 3:14-18.