ἐν πάσαις ἐπιστολαῖς, and τὰς λοιπὰς γραφὰς (ver. 16), that the Epistles of Paul had reached the rank of γραφαί, and were known to the Church at large. (3) Even if the narrower reference of καθὼς is adopted, the idea of µακροθυµία is echoed also in 1 Corinthians and Thessalonians (1 Cor. xv. 2; 2 Thess. ii. 16). If the wider reference is taken, almost any of the Pauline Epistles may be meant, as the doctrine of God’s free grace is reflected in many of them. It is also, of course, quite possible that the reference may be to a lost Epistle."
That practically the same class of readers as in 1 Peter is meant, is confirmed by τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν (1. 1).2 The phrase may be regarded as referring in general to the isolated position of the readers, who are made to feel, as in 1 Peter i. 1, 2, that they too are recipients of the grace of God and objects of His special choice. The words in 2 Peter may well be a succinct expression of the idea in the opening verses of the First Epistle. In the one case the readers are suffering persecution; in the other, they are being led astray and harassed by false teaching. In both cases the words carry a message of comfort.
The question may be raised whether i. 16, ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου . . . δύναμιν καὶ παρουσίαν, implies that the Apostle himself had preached to these readers, and whether this is compatible with an Asiatic community as recipients of the letter. In 1 Peter the Apostle does not appear to have been personally acquainted with his readers or to have himself laboured among them, and there is no trace in the career of St. Peter of an Asiatic ministry. The words, however, do not necessarily imply that Peter had himself preached the Gospel to those who are addressed. The plural may be used of a single person (cf. Moulton, Proleg., p. 86). The mask would seem to be thrown off for the moment, and the actual personality of the unknown writer to obtrude itself in this pseudonymous Epistle. That he should have taken no special pains to prevent this, is itself an indication of good faith on the writer’s part, and of his lack of any intention to deceive. He himself is the preacher.
The general character of the address in 2 Peter is undoubted. The Epistle is written to a wide class of Christians readers
1 Hofmann (vii. 2, 113 ff.) argues that the reference is to Ephesians. An im- portant discussion of whole question is found in Spitta (pp. 286-88).
2 In connexion with these words, it has been argued whether they indicate Jewish or Gentile Christians. The presumption is in favour of the latter (see Commentary in loc.). The use of a word like ταρταρώσας (ii. 4) indicates a Hellenic atmosphere of thought, and the phrase in ii. 20, ἀποφυγόντες τὰ µιάσµατα τοῦ κόσμου seems most applicable to Gentiles.