incumbent on scholars to give every weight to these utterances, especially in view of such extreme criticism of the style of 2 Peter as that of Dr. E. A. Abbott (Exp., ii. vol. iii.; From Letter to Spirit, §§ 1123-1129).
2. Attitude to the Old Testament.—It has been reckoned by Hort (Appendix, Notes on 1 Peter, p. 179) that there are thirty-one quotations from the O.T. in 1 Peter as against five in 2 Peter. Also, an examination of the quotations in 2 Peter (ii. 2, 22, iii. 8, 12, 13), and of the references to Ο.Τ. history (Noah, ii. 5; Lot, ii. 6-9; Balaam, ii. 15-16) show that they are not only much fewer in number, but that 2 Peter never formally quotes the O.T., and that the actual allusions are of a much less intimate and spiritual char- acter than in 1 Peter. Incidentally it may be pointed out (cf. Chase, op. cit., p. 813 a) that this is the opposite of what we would expect if St. Peter wrote the Epistle to Jewish Christians (so Spitta and Zahn).
3. Relation to the Pauline Epistles—a1 Peter displays a close connexion of thought with Romans and Ephesians in particular. “The connexion though very close, does not lie on the surface. It is shown more by identities of thought and similarity in the structure of the two Epistles as wholes than by identities of phrase’’ (Hort, 1 Peter, p. 5). 2 Peter, on the other hand, is extremely non-Pauline in thought. The idea of the paxpo@upia of God in chap. iii. might easily be the common property of the Christian consciousness. Even granting that there were special circumstances in the origin of 1 Peter, that would largely account for the presence of Pauline thought in the mind of St. Peter as he wrote (cf. Chase, D. B., 788, 789), it cannot be regarded as possible that the difference in the circumstances both of writer and readers which we find in 2 Peter would lead to such a complete freedom from Pauline influence.
4. Devotional Expression.—There is a great contrast in devo- tional thought and feeling between the two Epistles. It has already been noted (pp. 186-9) that the references to the great events in the life of Christ are strangely few. The only allusion to His sufferings and death is contained in τὸν ἀγοράσαντα αὐτοὺς δεσπότην (11. 1). The only crisis in His life that is mentioned is the Transfiguration. No mention is made of the Holy Spirit except as the source of inspira- tion of the ancient prophets (i. 21). Prayer is not alluded to. The Apostles were essentially witnesses to the Resurrection, but on the Resurrection 2 Peter is silent. Instead, the writer guarantees the truth of the Apostolic teaching by an appeal to the Transfiguration (ας Ρε 2,3; 1419-91, ai, 24, iii, 18,21, 29),
There is also a striking difference between the two writers in
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