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2 Peter is distinct among the other NT writings because it gives “extended attention to a single, contested element of early Christian belief: Christ’s Parousia” (793). The issue the letter raises is between eschatology and ethics as there was a serious crisis occurring in the church—Christians who were overly skeptical about Christ’s second coming were threatening the community’s moral life. 2 Peter is considered pseudonymous by most scholars as it stemmed “from a circle of Peter’s followers in Rome from the late first century or early second century” (793). Holladay considers the style of 2 Peter to be the form of a testament as it speaks of the apostle’s impending death (2 Pet. 1:12-15). The testament genre “draws on OT farewell addresses” where “the anticipated death of a revered figure becomes an occasion to address a circle of beloved followers” (794). Holladay believes it is more accurate to call this letter “The Testament of Peter.”
2 Peter addresses false teachers and their immoral behavior, but the author’s main concern is “to respond to their disillusionment about the future” (796). The author responds to their eschatological skepticism in three ways. First, by reminding them of the biblical view of history that extends from creation to the final judgment. Second, he frames a theological view of time instead of a chronological one. Third, he asserts that the coming Day of the Lord is “an expectation deeply embedded within the biblical witness” (797). Once he completes his argument, he reminds them that their view of the future affects their behavior in the present as they ought to lead lives of holiness and godliness (2 Pet. 3:11). The final charge of 2 Peter reiterates two themes in the letter: one must have an authentic knowledge of the Lord Jesus and also hold a meaningful sense of the future.
2 Peter has many similarities with the letter of Jude. Holladay mentions that Martin Luther himself “thought that Jude was a digest of 2 Peter,” and he proposes that 2 Peter depends on Jude (799). For instance, both “Jude and 2 Peter draw heavily on the OT” (799). Both Jude and 2 Peter work “from a prophecy fulfillment scheme of interpretation” (800). But 2 Peter advances beyond Jude by its use of “the Jesus traditions” as it appropriates “the transfiguration to certify Peter as an authentic prophetic witness” (800). Holladay states that this was due to Peter’s status in the early church as one needing to “buttress his authority as an authentic spokesman of the apostolic tradition” (800). The church, in both the East and West, was slow to accept 2 Peter. Holladay states that 2 Peter is distinct in the NT writings as “its eventual acceptance into the NT canon is the story of overcoming resistance in a way no other single NT writing had to do” (803). The early church saw 2 Peter as “an easily recognizable, transparent fiction” but it was embraced anyway as Peter’s authentic apostolic testimony (803).

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