The Literature and History of New Testament Times

by J. Gresham Machen

(2) Difference of Time.—In the second place, a considerable interval of time may separate the two epistles. Here we find ourselves on uncertain ground. On the whole it is perhaps better to put the epistles near together at the close of Peter's life.

(3) Work of Silvanus.—In the third place, recourse may be had to the hypothesis, mentioned in the last lesson, which attributes a considerable share in the composition of First Peter to Silvanus.

(4) Conclusion.—Finally, there may be still further possibilities of explanation which cannot now be detected. The differences of style and of thought between the two epistles of Peter are far from sufficient to show diversity of authorship, and it must be remembered that similarities are to be balanced against the differences.

3. VALUE OF SECOND PETER AND JUDE

Although Second Peter and Jude are not so familiar as most of the New Testament, yet even these two brief epistles have entered deep into the mind and heart of the Church.

(1) Expressive Phrases.—Even the inimitably expressive phrases and sentences that have been derived from the epistles have produced no small enrichment of Christian life. The "exceeding great and precious promises," and the "partakers of the divine nature" of II Peter 1:4, the chain of virtues in vs. 5-7, the "make your calling and election sure" of v. 10, the "sure word of prophecy" of v. 19, the description of inspired prophecy in vs. 20, 21—"no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost"—the "vexed his righteous soul" of ch. 2:8, the "railing accusation" of v. 11; Jude 9, the "stir up your pure minds by way of remembrance" of II Peter 3:1, the "not willing that any should perish, but that all should come to repentance" of v. 9, the "faith which was once delivered unto the saints" of Jude 3, the magnificent doxology of vs. 24, 25—a review of these passages as they appear in the King James Version will bring some realization of the profound influence which even the most obscure books of the New Testament have exerted both upon the English language and upon the character of Christian men.

The influence of Second Peter and Jude, however, is not merely the influence of isolated phrases. The epistles as a whole have a distinctive message for the Church. That message is twofold. It embraces in the first place an emphasis upon authority, and in the second place an insistence upon holiness.

(2 )The Emphasis Upon Authority.—The adversaries who are combated in Second Peter and Jude were impatient of restraint. Apparently they distinguished themselves, as possessing the Spirit, from the ordinary Christians, as being merely "natural." Jude 5, 19; II Peter 2:12. They appealed to their own deeper insight, instead of listening to what apostles and prophets had to say. In reply, Peter and Jude insisted upon the authority of the Old Testament prophets, and upon the authority of the apostles, which was ultimately the authority of Christ. See especially II Peter 3:2.

A similar insistence upon authority is greatly needed to-day. Again men are inclined to appeal to an inward light as justifying freedom from ancient restraints; the Christian consciousness is being exalted above the Bible. At such a time, renewed attention to Second Peter and Jude would be salutary. False notions are rife to-day with regard to apostolic authority. They can be corrected by our epistles. Peter as well as Paul exerts his authority not in an official or coldly ecclesiastical way, but with an inimitable brotherliness. The authority of the apostles is the authority of good news. Subjection to such authority is perfect freedom.

The authority which Peter and Jude urge upon their readers is a double authority—in the first place the authority of the Old Testament, and in the second place the authority of Christ exerted through the apostles. For us, however, the two become one. The apostles, like the Old Testament prophets, speak to us only through the Bible. We need to learn the lesson. A return to the Bible is the deepest need of the modern Church. It would mean a return to God.