II Peter. C. 68 A. D., shortly before death, and from Rome or some point between Babylon and Rome. Readers same as of 1 Peter,—Christians of five provinces in Asia Minor. Written to stem tide of Gnosticism, and to foster true knowledge, or "gnosis." 2 Peter and 2 Timothy have much in common, as both writers are aware of approaching martyrdom (2 Tim. 4:6; 2 Peter 1:14, with John 21:18, 19), Dionysius of Corinth declaring Peter suffered death about same time, 68 A. D. Both forewarn concerning apostasy to afflict church,—Paul speaking of general infection of laity; Peter tracing origin to false teachers.
Counteracts false teachers, who combine licentious living with skepticism relating to Christ's second coming. Urges knowledge and practice of right living. Different purpose from first Epistle. First letter to those suffering for faith; second, to those exposed to false teaching. The first, hortatory; the second, polemical. The first, to cotnfort; the second, to warn. The first concerned with external problems of church; the second, with internal questions. Keynote of first was "hope;" that of second, "knowledge." By time Epistle was written, Paul's writings already placed in significant connection and on level with the "other Scriptures" of Old Testament (3:15, 16).
Resemblance between Jude and 2 Peter too close to be regarded as accidental. Universally conceded to be an intimate connection, pointing to dependence of one on the other. Wrote from a common plan. Most general opinion is that Jude wrote prior to Peter and Peter borrowed. There are numerous instances where sacred writers borrowed from each other. This not a valid argument against their inspiration. In addition to similarities in the Synoptics and repetitions in the Pentateuch and historical records in Samuel, Kings, and Chronicles, the following passages are approximate in words: Cf. 2 Samuel 22 and Psalms 18; Psalms 14 and 53; Ps. 115:4-11 and 135:16-21; 2 Kings 18:13 to chap. 19 and Isaiah 36 to 39; 2 Kings 25:23, 24 and Jer. 40:7-9; 2 Chron. 36: 22-23 and Ezra 1:1-3; Ezra 2 and Nehemiah 7; Isa. 2:2-4 and Micah 4:1-3.
(Confidence rests chiefly upon, internal evidence, external being meager. Greatest dispute over this of all New Testament books, so facts are desirable. Origin, in 230 A. n., first to mention expressly. Not in Muratorian list, nor Peshito text. In 250 Firmilian, bishop of Cappadocia, accepted it as canonical. Jerome in fourth century includes it in Latin Vulgate. In 363 recognized as canonical by Council of Laodicea, and in 397 by Council of Carthage in West. Written in time of persecution, and was therefore long hidden, the churches being in region suspected of disloyalty. Years would pass before could be brought from obscurity; and written in East, with no postal system, circulation was slow.)
John. Between 85 and 90 A. D., from Ephesus. Obviously written a good while after Synoptics, and fall of Jerusalem. Testimony of Fathers to John's residence at Ephesus is early, uniform, and constant. Now advanced in years, with long perspective, writes from reflective or contemplative standpoint. Penned by one of inner circle of disciples who was on mount of transfiguration, in Gethsemane, at trial, and at tomb. yoUngest of disciples. Most active career after death of Paul and Peter. Withdrawal from Palestine to Asia Minor at about this time. Had previously labored among Jews; now among Gentiles. Not so much a record as an interpretation. Records discourses rather than parables. Not argumentative, but affirmative. Purpose disclosed in 20:31, namely, Christian evidences.
Supplements objective view of Synoptics. Presents Jerusalem and Galilee centers of Jesus' activity. Descriptions show minute acquaintance with Palestine. Writes as a witness, composing his Gospel in simplest Greek. Picture presented on basis of wonderful personal experience with Jesus while on earth, and communion with Him after ascension. Presents what Jesus was, rather than what He did and said. Lays bare the heart of Jesus, and the Father. Depth of love measured by hatred of evil. Written ,for all mankind. Shows Jesus of Nazareth is Messiah, the Son of God, the eternal Word, God manifest in the flesh. Miracles, dialogues, and narratives center about this idea, for exaggerated emphasis on human aspect of Jesus' life had gained hold on church in latter part of first century. Meets false views of Gnostics, now in more advanced stage, which denied deity and preexistence of Christ.
Also Docetism, denying His real humanity. Puts own name last in disciple list, in contrast to Synoptics. John, apostle of love; Paul, of faith; and James, of works. Abuse of one becomes mysticism; of the other, rationalism.
(Twenty-four early witnesses to authenticity, and over fifty of the best modern scholars.)
1 John. C. 91, A. D., from Ephesus. Fatherly letter from aged and last surviving apostle to his "little children." Tenderness blends with stern denunciation of sin. Written to churches of Proconsular Asia, with Ephesus—where lie had settled—as center of circle of John's later years. Superintending these churches, he was accustomed to make journeys of visitation. Same group as addressed in Apocalypse, Twenty years had passed since Paul's martyrdom, and John now supervising churches over which Paul had formerly had care. Largely converts from heathenism, among whom he had spent the latter portion of life.
In Acts, John had stepped into the background before the more aggressive Peter and Paul. His province was to build up believers rather than to diffuse gospel among unbelievers. Jerusalem had been destroyed. Controversy over Judaism apparently past, hence no reference to Jewish problems. Warnings and appeals directed against heresies arising from contact of Christianity with heathen modes of thought. Heresies Paul had dealt with in early stages, just before martyrdom, had now developed, especially in the lull following Neronic persecution. Gospel, written shortly before, forms background for Epistle.
In Gospel, John gave historical basis,—deity united with humanity in person of Christ; in Epistle, the result of that union in life of the believer and the church. In his Gospel, John as the inspired historian shows that Jesus, the man, is the divine Christ; in Epistles, the inspired preacher shows that the divine Christ is also man. He had protested against derogation of Christ. Now he maintains the indissoluble union in Him of deity and humanity. Heresy now centers about person of Christ.
Theology expressed in terms made familiar by gospel—love, light, truth, darkness, witness. God is light, therefore walk in light. God is love, therefore walk in love. Light necessitates purity and putting away of sin. Love involves love for brethren. Sin is here viewed as an offense against the Father, and dealt with as a family matter. Counteracts false teachings current about Christ. Docetism denied Christ had real physical nature, asserted that He was a mere phantom, flitting across the stage of the world—a transient apparition. Gnosticism denied that a divine Person could become incarnate, or unite Himself with a human body. Docetic Gnostics maintained that a divine element descended upon Christ at His baptism and departed before the crucifixion, so Deity did not suffer on cross. Cerinthus the chief promoter. Professed belief in Christ's divinity, but thought Him a phantom, or that His body was nothing more than an appearance. John, in Gospel, speaks of blood from riven side; here says apostles "handled" Him, touched Him, and that His blood cleanseth from all sin. Discloses truth concerning Christ's propitiation for our sin.
(In class of best attested writings. Universally accepted by early church. In Muratorian Canon, and all early versions. Authenticity undisputed until time of Reformation.)
