Cornelius a Lapide
Table of Contents
Argument
Some in former times doubted concerning the author and authority of this Epistle, as Eusebius testifies, Book III of his History, chapter 25, and in our own age Luther, Erasmus, Chemnitz in his Examination of the Council of Trent, session IV, and the Centuriators, century I, book II, chapter IV. The reason is that this Epistle differs greatly in style from the first. There is also the fact that it does not exist in Syriac, whence the Syrians appear not to have held it as canonical.
But now it is a matter of faith that this Epistle is by Saint Peter and is canonical Scripture. For this is the judgement of the whole Church, and indeed the Third Council of Carthage defined this very thing in chapter 47, as did the Council of Florence and the Council of Trent in session IV. Hence Didymus wrote a commentary on it, and Saint Jerome in epistle 150, Question XI, and Saint Gregory in homily 18 on Ezekiel, attest that it is genuinely Saint Peter's. Saint Jude sufficiently suggests the same, who throughout his epistle alludes to this one — indeed, he has drawn much from it. Finally Saint Athanasius in his Synopsis, Gregory Nazianzen in his Poem on Sacred Scripture, Cyril in Catechesis IV, Origen, Epiphanius, Justin, Chrysostom, Ambrose, Augustine, and the rest of the Fathers cite it as canonical.
To the argument of the heretics Saint Jerome replies that the style is dissimilar because Saint Peter in this Epistle made use of another interpreter, who set down Saint Peter's thoughts in his own phrasing and style. For the interpreter of the First Epistle seems to have been either Silas, or rather Mark, as is clear from chapter 5, verses 11 and 13; the interpreter of this Second Epistle was Glaucias — for Clement of Alexandria, in Book VII of the Stromata near the end, says that he was Saint Peter's interpreter. Add to this that the same author from time to time changes his style, and uses one or another according to the disposition of persons, places, and times. Indeed even age itself changes the style: for young men have a youthful and flowery style, mature men a manly one, the elderly a senile and grave one. Thus Saint Paul uses a different style in the Epistle to the Hebrews, on account of which it differs greatly from the rest of his epistles. Finally the style of this Epistle does not differ greatly from the style of the first, if one inspect both more deeply — and the Centuriators themselves admit this.
As regards the Syrians, it is established from the Maronites who are at Rome that they hold this Epistle as canonical. Hence both Saint Ephrem and Damascene, each of whom was a Syrian, often cite sentences from this Epistle as canonical Scripture. Finally Possevinus in his Apparatus testifies that it does exist in Syriac, and that it was translated from Syriac into Latin by our Balthasar Etzel.
That Saint Peter is the author is clear both from the tradition and definition of the Church already mentioned, and from the very opening of the Epistle: "Simon Peter, servant and Apostle of Jesus Christ." Hence too in verse 18 He says that he was present at the Transfiguration of Christ together with Saint James and John; and from this he cites the epistles of Paul as those of his colleague, in chapter 3, verse 15.
Furthermore Saint Peter wrote this Epistle against heretics, namely Simon Magus and his followers — those already born or about to be born shortly thereafter, such as Menander, Carpocrates, Basilides, Valentinus, and the Gnostics — at the end of his life, as a pastor bidding farewell to the Church and to the world, leaving his faith and doctrine attested in it, and resigning it to all coming ages as a pledge, as it were, of his pastoral love and care. This was about the year of Christ 69, in which he was crowned with martyrdom; whence in chapter 1, verse 14, he says: "Knowing that the laying down of my tabernacle is at hand." He wrote it therefore some 24 years after the first; for the first he wrote in the year of Christ 45. Wherefore Saint Peter, as one about to die shortly, here utters his swan-song, and breathes throughout with ardor, zeal, martyrdom, and all things heavenly and divine. From this it is clear that the Epistle was written at Rome from prison — the Mamertine, as it appears: for he was in it during the last nine months of his life, as the Acts of Saints Processus and Martinianus relate, and there he had leisure to write and to confirm by letters those whom he could not confirm by his voice. Hence Saint Paul too wrote his epistles to the Philippians, Ephesians, Colossians, Hebrews, Philemon, and the Second to Timothy in his Roman prison.
The argument of the Epistle is threefold, according to its three chapters.
First, in chapter 1, marvelling at the grace and economy of Christ, he teaches that God through Him has given us the greatest and most precious promises, that by these we may be made partakers of the divine nature; and therefore that it is fitting we should live not an earthly and carnal life but a heavenly and divine one, in steadfast faith, virtue, knowledge, abstinence, patience, piety, and brotherly love. He confirms all this both by the vision of Christ's glory on Mount Tabor, where he heard the voice of the Father concerning Him: "This is My beloved Son, in whom I am well pleased; hear ye Him"; and by the more sure prophetic word, namely Sacred Scripture, that is, of Moses and the Prophets, who prophesied and promised these very things concerning Christ.
Secondly, in chapter 2, he warns them to beware of the heretics, whose luxury, avarice, behavior, and frauds he therefore vividly depicts, as well as the destruction they will undergo together with the demons, the Sodomites, and the others overwhelmed in the Flood.
Thirdly, in chapter 3, he urges and depicts the end of the world and the day of judgement (which the heretics said was a fable and would never come), and by its certainty, nearness, and terror he stirs the faithful to keep the faith inviolate and to lead a life worthy of it in all holiness. So in the first chapter he commends to Christians constancy in the faith of Christ; in the second he refutes the heretics who attack it; in the third he gives both groups a sharp goad, namely the impending judgement. Finally, that it was written to the same people to whom the first was written is clear from his words in chapter 3, verse 1, where he says: "Behold, dearly beloved, this second epistle I write unto you."