Terrance Callan, «The Soteriology of the Second Letter of Peter», Vol. 82 (2001) 549-559

2 Peter presents Jesus as savior in that he purchased his followers from slavery to corruption and the defilements of the world. Human beings became slaves of corruption through erroneous thinking and following the desires of the flesh, i.e. sin. Jesus’ followers have been released from this servitude by their recognition that Jesus has purchased them from their previous owner and is now their master. The ethical teaching of 2 Peter is based on continuing in the freedom from slavery to sin that has come through Jesus. The eschatological teaching of 2 Peter describes the completion of salvation, the culmination of both slavery to sin and following Jesus.
        The Pauline character of the soteriology of 2 Peter is very marked. In view of the author’s claim (in 2 Pet 3,16) that Paul agrees with what the author has said, this is not surprising.

of adultery. These are other references to the desire that is the opposite of self-control.

        By their self-control the readers should add endurance (1,6), perhaps specifically of any delay in the return of Jesus⁴². This is synonymous with being established in the truth (1,12) and having stability (3,17). The opposite is the instability that characterizes the author’s opponents (3,16) and those who follow them (2,14).

        By their endurance the readers should add piety (1,6). This is the opposite of the slander that characterizes the false teachers. In 2,10 the false teachers are said to slander the glorious ones. In 2,12 the false teachers are said to slander what they do not understand, probably expressing in different words the same idea as 2,10. By contrast in 2,11 the angels are said to refrain from slanderous judgement of the false teachers. According to 2,2, because many will follow the false teachers, the way of truth will be slandered.

        2 Pet 1,3 says that Jesus’ divine power has given the author and readers everything pertaining to piety. 3,11 says that in view of the coming end the readers should live in holiness and piety. 2,9 says that the Lord knows how to save the pious. On the other hand 2,5 says that God destroyed the world of the impious by the flood. 2,6 says that Sodom and Gomorrah are a sign of things that are going to happen to the impious. And 3,7 says that the present heavens and earth are treasured up for the day of destruction of impious human beings.

        The virtues of self-control and piety are the principal antidotes to the problem presented by the false teachers. Piety is the opposite of their false teaching about eschatological matters; self-control is the opposite of the moral laxity that flows from this teaching.

        By their piety the readers should add brotherly love, and by their brotherly love, love (1,7). These are the pinnacle of Christian virtue.

6. The Completion of Salvation

        Jesus’ salvation of his followers from slavery to corruption is a present reality, but not a final one. At present it is always possible to return to slavery; hence the need for ethics. Salvation only becomes final when this world is destroyed at the end of time. Those enslaved to corruption will be destroyed along with it. Those who have been freed from slavery to corruption will then be definitively free.

        The end of the world not only completes salvation in this negative sense, it also completes the life of freedom begun through recognition of Jesus. This positive dimension is indicated in 1,3 where the author says that Jesus’ divine power has given them everything pertaining to life and piety. By setting them free from impiety, Jesus has given them what they need for piety. And this piety will bring them to life.

        In 1,4 the author says that Jesus has given promises in order that through these promises the readers might be qei/aj koinwnoi_ fu/sewj. Not