Terrance Callan, «The Style of the Second Letter of Peter», Vol. 84 (2003) 202-224

Readers of the Second Letter of Peter have often commented on its style, usually in negative terms. This essay examines the style of 2 Pet more thoroughly than has been done heretofore, using Cicero’s discussion of style, and that of other ancient writers, as a framework. This examination shows that 2 Pet largely conforms to ancient canons of style and should be seen as an example of the grand Asian style. Recognition of this may help readers avoid unthinking assessment of 2 Pet’s style by standards not accepted by its author, and develop greater appreciation of its style in terms of its author’s own aims and standards.

strive for growth in virtue in order to be suited for the new heavens and earth that are coming. It is necessary to pursue this aim because the readers are being exposed to other teachers who seem to doubt that new heavens and earth are coming and thus doubt that efforts to grow in virtue are needed. The author tries to prevent his readers from accepting this teaching. He does so by offering various arguments for his position. However, they are presented in a highly ornate way so that they appeal to emotion as well as to reason.

        Writing in the Asian style implies that the author stood outside the main stream of literary development in the first and second centuries, which was flowing in the direction of Attic style. It would have been possible to write in this style anywhere, even in Rome, by imitating writers like Demosthenes or Cicero. However, the author’s Asian style may imply that 2 Pet was not written in Rome or in any other cultural center, but rather somewhere like Commagene, the location of the Nemrud Dagh inscription.

        The author of 2 Pet was rather adept in the rhetoric of his time. He had surely received at least an elementary education in a Greek school or in a Jewish school modeled on Greek schools. This is indicated by his literacy in Greek and the literary level of the letter. His rhetorical skill might have been acquired without higher education. For example, Frederick W. Danker suggests that inscriptions would have provided rhetorical formation for those who could read them, or who heard them read⁹³. However, it seems more likely that the author had received higher education in rhetoric.