2 Peter1:12-21 - T. CONSTABLE EXPOSITION
CONTEXT: Peter is writing to encourage Christians to live Godly lives (1:3) that they "may become partakers of the divine nature, having escaped from the corruption that is in the world by lust" (1:4). He encourages them to live according to a list of virtues that begins with faith, proceeds to moral excellence, and ends in brotherly affection and love (1:5-7). He assures them that if they will "do these things, (they) will never stumble" and will be "richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ" (1:10-11). In this scripture reading, Peter is addressing the problem of false teachers who are denying Christ's Second Coming (3:4-7) and are accusing the apostles of fomenting "cunningly devised fables" (1:16). This heresy would remove an important incentive for Christians to live moral and ethical lives. If Christ isn't coming again-if there is nothing beyond this life-people would be less motivated to live the kind of life that Christ would have them live. So Peter calls these Christians to look forward to "the day of the Lord, (which) will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up" (3:10). He calls them to prepare for that day by "holy living and godliness" (3:11). Peter accuses his opponents of "having eyes full of adultery"-not being able to "cease from sin"-"enticing unsettled souls"-"having (hearts) trained in greed"-and being "children of cursing" (2:14-15). Peter characterizes them as "mockers"-"walking after their own lusts, and saying, 'Where is the promise of his coming?'" (3:3-4).
THE AUTHORITY FOR THE CHRISTIAN 1:12-21
A. The Need for a Reminder 1:12-15
v. 12: Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you. - In view of what he had written to this point, Peter explained that he realized his previous words were a reminder to his readers, not new instruction. 2 Peter 1:3-11 contain basic Christian life truth. His readers had heard this previously, but they, as all believers, needed a reminder of it periodically so they would not forget (2 Peter 1:9).
"We must not glide lightly over Peter's concern about reminding the readers of already known and familiar truth. The history of the Church as a whole shows how careless the Church can be about clinging to divine revelation. So bad have things become in our own day, that the truth of justification by faith alone and of salvation as a free gift has already been submerged and lost among many evangelicals. The Reformation almost needs to occur again!" [Note: Hodges, 3:1:3.]
Peter returned to the subject of God's promises (2 Peter 1:4). He developed the importance of the Scriptures as the resource of the believer. He did so to enable his readers to appreciate their value and to motivate them to draw upon them so they would grow in grace.
"These verses make it obvious that Peter's primary concern in this epistle is not to refute the false teachers but to ground his readers in personal holiness." [Note: Hiebert, Second Peter . . ., pp. 63-64.]
Perhaps Peter sensed that his readers might resist his teaching that believers must diligently pursue godliness since he proceeded to remind them that his apostolic witness was in line with divine inspiration.
vv. 13-14: I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder, 14 knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. - Peter's earthly dwelling (lit. tent) was a metaphor for his physical body (cf. 2 Cor 5:1; 2 Cor 5:4). The Greek word apothesis means "a divesting," and it refers elsewhere to removing clothes (cf. Acts 7:58). We do not know exactly how Peter knew someone would separate his mortal body from his spirit soon. Peter's words allow the possibility of separation by death or translation. Both events were imminent: overhanging. He was probably at least in his 50s, if not older, when he wrote 2 Peter, and he may have known that he would die as a martyr soon. The Lord Jesus had told Peter that he would end his earthly life as a captive of some kind (John 21:18-19).
v. 15: And I will also be diligent that at any time after my departure you will be able to call these things to mind. - Peter wrote this epistle so that after his death his exhortation contained in it would be a permanent reminder to his brethren. It was his "testament" (cf. 2 Tim.). Whether Peter realized God was inspiring this epistle or not, he regarded it as containing very important and helpful information for Christians. We believe God did inspire it and consequently what Peter said of the value of this letter applies to the rest of Scripture as well. We too need reminders of what God has revealed. Mark's Gospel may also have been in Peter's mind when he wrote this. [Note: Ibid., 3:1:4; Robertson, 6:155.] There is good evidence that Peter's preaching formed the basis of Mark, the second Gospel.
▪ "Certainly no document would redeem the apostles' promise so well as a gospel; and if a gospel is meant, the reference can hardly be to any other than that of St. Mark." [Note: Bigg, p. 265.]
B. The Trustworthiness of the Apostles' Witness 1:16-18
v. 16: For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. - The apostles had not preached myths to their hearers, as the false teachers to whom Peter referred later in this epistle were doing. The apostles' testimony rested on historical events that they had observed personally. They had seen Jesus' power in action during His first coming as God's anointed Messiah. Jesus Christ's majesty appeared especially clearly on the Mount of Transfiguration (Matthew 17:1-8). "Power" and "coming" are a hendiadys that means "powerful coming" with emphasis on the fact that Jesus' coming was with power. This is the only explicit mention of the Transfiguration outside the Synoptic Gospels.
▪ Peter testified that his reminder came from one who was an eyewitness of Jesus Christ during His earthly ministry. He did so to heighten respect for his words in his readers' minds. This section begins Peter's defense of the faith that the false teachers were attacking, which continues through much of the rest of the letter.
vv. 17-18: For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased"- 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. - The apostles' message was essentially that Jesus was the Christ (i.e., God's promised Messiah; cf. 1 John 5:1). God had revealed this clearly at Jesus' transfiguration when He had announced that Jesus was His beloved Son (Matthew 17:5; Mark 9:7; Luke 9:35). Peter referred to that event to establish the credibility of his witness and that of the other apostles. The terms "honor," "glory, "Majestic Glory," and "holy mountain" all enhance the special event that was the Transfiguration.
▪ The author, Peter, is pointing out to his readers that the Transfiguration, to which the apostles bore witness, is a basis for the expectation of the Parousia-the second coming.
▪ The emphasis of the account is that God himself has elected Jesus to be his vicegerent (a deputy appoint to act for a ruler) appointed him to the office and invested him with glory for the task."
C. The Divine Origin of Scripture 1:19-21
v. 19: So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. - "And" introduces a conclusion that Peter drew. The meaning of the clause, "we have the prophetic word made more sure," is not completely apparent. It may mean that the voice the three apostles heard at the Transfiguration (2 Peter 1:17-18) confirmed the words of the Old Testament prophets concerning the deity of Christ. On the other hand it may mean that the prophetic Old Testament Scriptures confirm the witness of the apostles (cf. Romans 15:8). The latter view seems more probable to me because of the Greek grammar. However, many good scholars prefer the former view. [Note: E.g., Lenski, p. 292; Edwin Blum, "2 Peter," in Hebrews-Revelation, vol. 12 of The Expositor's Bible Commentary, p. 274; Gangel, p. 868; Jamieson, Fausset, and Brown, eds., Commentary . . . on the Whole Bible, p. 1439; J. N. D. Kelly, A Commentary on the Epistles of Peter and Jude, pp. 320-21; and Robertson, 6:157.]
▪ More sure' (bebaioteron) renders a comparative adjective that is in the predicate position and placed emphatically forward. A literal rendering of this statement is, 'We have more sure the prophetic Word.'"
▪ "You [will] do well" was a common way of saying "please" in the papyri (cf. James 2:3). The papyri are documents written in koine (common) Greek that deal with many everyday, non-biblical matters, such as judicial proceedings, tax receipts, marriage contracts, birth and death notices, business dealings, private letters, and a host of others, which date from the New Testament period.
▪ That witness was similar to a light shining in a darkened heart and world. It would remain shining until the coming of Christ who, as the Morning Star, fully enlightens the believer's heart (cf. Revelation 22:16). The morning star is the star (really a planet, usually Venus) that appears late at night just before dawn and announces the arrival of a new day. Just so, Jesus Christ's return at the Rapture will signal the beginning of a new day, the day of the Lord. "The day of the Lord," as the Old Testament prophets used it in reference to a far distant day in which God will act dramatically in history, includes the Tribulation and the Millennium.
▪ In this phrase ["in your hearts"] Peter seemed concerned about the inner attitude of those who await the glorious day of Christ's return. The truth that Christ is coming again must first arise in their hearts, like the morning star, giving inner assurance that that day is coming. Assured of His impending return, they will be alert to detect the gleams of dawn breaking through the darkness." [Note: Hiebert ]
▪ Peter's point was that until the Lord returns his readers should give attention to the Old Testament and to the apostles' teaching, especially since false teachers were perverting them. [Note: Cf. Kelly, p. 321.] That was the only real light available to enlighten them, while the alleged light of the false teachers was no light at all.
Note: Peter proceeded to emphasize that the witness of the apostles, as well as the witness of Scripture, came from God. He did this to help his readers see that their choice boiled down to accepting God's Word or the word of men who disagreed with God's Word (i.e., the false teachers). Peter points out the character of the prophetic Word (2 Peter 1:19 a), pictures the present function of biblical prophecy (2 Peter 1:19 b), and stresses the origin of prophecy (2 Peter 1:20-21)." "The reliability of revelation is the idea that links 2 Peter 1:16-18 and 2 Peter 1:19-21." [Note: Moo, p. 75.]
v. 20: But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, - Peter wanted to add a word of clarification about Old Testament predictions. "First of all" probably means that what Peter proceeded to say was of first importance. Bible students have recognized that what he said about Messianic prophecy in particular is true of prophecy generally. "Prophecy" is another word for the Word of God since it is what the Old Testament writers "spoke forth," the literal meaning of the Greek word propheteia, translated "prophecy." v. 21 helps explain what Peter meant by the last clause of v. 20.
v. 21: for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. - What we have in Scripture did not originate in the minds of men but in the mind of God. The central truth here is that false teaching flows from the minds of men and women, whereas, truth flows from the heart and mind of the living God. Therefore, the prophets did not simply give their views of how things were or would be (2 Peter 1:20); They spoke as God's mouthpieces articulating His thoughts in words that accurately represented those thoughts. The Holy Spirit "moved" the prophets to do so as the wind moves a sailboat (cf. John 3:8). The Holy Spirit, not human initiative, is the originating power in prophecy.
▪ This passage does not explain specifically how the Holy Spirit did this. However in view of what we find elsewhere in Scripture, we know He did it without overriding the vocabulary and style of the prophet. In some cases the writers of Scripture used other resource materials (e.g., Joshua 10:13; 1 Kings 14:19; Luke 1:3; et al.). Even though 2 Peter 1:20-21 do not describe the method of inspiration in detail, they clearly affirm the basic method and the fact of inspiration. Point: God is the Author of Scripture (cf. 2 Timothy 3:16). He guided the writers of Scripture to record His words by His Holy Spirit.
▪ A prevailing view is that the reference is to the reader's own efforts to understand written prophecy, that 'one's own interpretation' must not be imposed on a specific prophetic passage. Under this view the problem is the method of interpreting prophecy. Yet Peter does not tell how believers are to interpret prophecy.
▪ Varied views as to the meaning of 'one's own interpretation' are offered:
(1) The believer as a private individual does not have the ability to interpret prophecy but needs ecclesiastical direction. But many scriptural prophecies have been rightly understood by the common reader apart from any ecclesiastical guidance; nor have the views of 'authorized interpreters' always been uniform.
(2) A prophecy must not be interpreted in isolation but needs the light of the unfolding fulfillment thereof. While it is true that Christians' understanding of prophecy now is often vague and uncertain, to hold that it cannot be understood till it is fulfilled makes valueless the present lamp of prophecy.
(3) Prophetic predictions should not be interpreted in isolation from other Scriptures. It is obvious that each prophecy must be so interpreted as to be consistent with other prophecies; but this does not prove that any individual prophecy in itself is obscure. Peter has just declared that Old Testament prophecy was a shining lamp. And its light is clearer now that Christ has come in His First Advent.
(4) It is not the individual but the Holy Spirit who must interpret, as well as inspire, prophecy. This is true, but it does not invalidate or eliminate the human effort to understand. These views do not arise out of the main thought of the context.
▪ More probable is the view that the statement concerns the origin of prophecy and relates to the prophet himself. The meaning, in the final analysis, is that no prophecy arose out of the prophet's own solution to the scenes he confronted or his own interpretation of the visions presented to his mind.
▪ Finally, in this section (2 Peter 1:12-21) Peter reminds his readers that they had adequate resources for their own spiritual growth in the apostles' teachings and in the Old Testament.
CONTEXT: Peter is writing to encourage Christians to live Godly lives (1:3) that they "may become partakers of the divine nature, having escaped from the corruption that is in the world by lust" (1:4). He encourages them to live according to a list of virtues that begins with faith, proceeds to moral excellence, and ends in brotherly affection and love (1:5-7). He assures them that if they will "do these things, (they) will never stumble" and will be "richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ" (1:10-11). In this scripture reading, Peter is addressing the problem of false teachers who are denying Christ's Second Coming (3:4-7) and are accusing the apostles of fomenting "cunningly devised fables" (1:16). This heresy would remove an important incentive for Christians to live moral and ethical lives. If Christ isn't coming again-if there is nothing beyond this life-people would be less motivated to live the kind of life that Christ would have them live. So Peter calls these Christians to look forward to "the day of the Lord, (which) will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up" (3:10). He calls them to prepare for that day by "holy living and godliness" (3:11). Peter accuses his opponents of "having eyes full of adultery"-not being able to "cease from sin"-"enticing unsettled souls"-"having (hearts) trained in greed"-and being "children of cursing" (2:14-15). Peter characterizes them as "mockers"-"walking after their own lusts, and saying, 'Where is the promise of his coming?'" (3:3-4).
2 PETER 1:16-18. EYEWITNESSES OF HIS MAJESTY
16 For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased"- 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.
"For we did not follow cunningly devised fables (Greek: mythos), when we made known to you the power and coming of our Lord Jesus Christ" (v. 16a). A mythos (myth or fable) could be one of two things. (1) It could be a story that, while not historically true, nevertheless conveys an important truth or value. (2) Or it could be a fable or fairy tale-totally fictitious and having little value.
"but we were eyewitnesses of his majesty" (Greek: megaleiotes) (v. 16b). Peter is referring to Christ's Transfiguration (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36). The three eyewitnesses to this event were Peter, James, and John-Jesus' inner circle-the disciples who were also with Jesus at Gethsemane (Matthew 26:37).
"eyewitnesses of his majesty." Jewish law valued the testimony of witnesses. At least two witnesses were required to convict a person of any crime (Deuteronomy 19:15). For a death sentence to be executed required the corroboration of two or three witnesses-and the witnesses were required to take the lead in performing the execution (Deuteronomy 17:6-7). If a person were found to be a false witness, he would become subject
to the penalty that he was trying to impose on the accused (Deuteronomy 19:16-19).
"For he received from God the Father honor (time) and glory (doxa), when the voice came to him from the Majestic Glory, 'This is my beloved Son, in whom I am well pleased'" (v. 17). Peter pairs "God the Father" with "my beloved Son."
"This is my beloved Son, in whom I am well pleased" (v. 17b). These words most nearly correspond to the words in Matthew's account of the Transfiguration (Matthew 17:5; see also Mark 9:7; Luke 9:35). All of the Synoptic accounts add the words, "Listen to him," but Peter doesn't include those words in this account.
These words bring to mind Psalm 2:6-7, a royal psalm honoring God's anointed one, the king of Israel. God said to the enemies of the anointed one, "I have set my King on my holy hill of Zion" (Psalm 2:6). Then God said to the anointed one, "You are my son. Today I have become your father" (Psalm 2:7). In other words, God was announcing the establishment of his kingdom to his anointed king-to Israel-and to the world. God's kingdom at that point was Israel-God's chosen people.
"We heard this voice come out of heaven when we were with him on the holy mountain" (v. 18). Peter once again affirms that he was one of the three (Peter, James, and John) who heard the voice on the holy mountain.
The phrase "the holy mountain" is typically used for Mount Zion-Jerusalem (Psalm 48:1; 99:9; Isaiah 11:9; 27:13; 56:7, etc.). This is the only time that phrase is used in the New Testament.
2 PETER 1:19-21. THE MORE SURE WORD OF PROPHECY
19 We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and the morning star arises in your hearts: 20 knowing this first, that no prophecy of Scripture is of private interpretation. 21 For no prophecy ever came by the will of man: but holy men of God
spoke, being moved by the Holy Spirit.
"We have the more sure word of prophecy" (Greek: ton prophetikon logon bebaioteron-the reliable
prophetic word) (v. 19). "We" in this verse refers to the apostles, as it also did in verses 16-18. This is a key point. The apostles have been given "the more sure word of prophecy"-the reliable prophecy-and the prophecy that they received pointed to the Second Coming of Christ.
"and you do well that you heed it, as to a lamp shining in a dark place" (v. 19b). Peter tells these Christians that they will do well to heed scripture-prophetic scripture-scriptures that speak of the Day of the Lord.
"until the day dawns" (v. 19c). Once the day dawns, a lamp is no longer necessary. Once Christ comes again, scripture will no longer be required.
"and the morning star arises in your hearts" (v. 19d). Most scholars see this as an allusion to Numbers 24:17-"A star will come out of Jacob." Jewish people understood that verse to be a messianic prophecy. Now Peter says that Jesus is that star.
"knowing this first, that no prophecy of Scripture is of private interpretation" (Greek: idios propheteia) (v. 20). Peter's opponents have interpreted the scriptures to fit their own understanding. They deny the reality of Christ's Second Coming. Peter challenges the whole idea of private interpretation. No interpretation is reliable unless it comes as a gift of the Holy Spirit.
"For no prophecy ever came by the will of man" (v. 21a). Just as no interpretation of prophecy is reliable
unless given by the Holy Spirit, so also the promulgation of prophecy is unreliable when it comes "by the will of man." Only God-given, Holy Spirit-inspired prophecy is dependable.
"but holy men of God spoke, being moved (Greek: phero) by the Holy Spirit" (v. 21b). The word phero means "to bring" or "to carry." When it is used in the passive voice, as it is here, it means "to be moved or carried along." Peter's point is that valid prophecy isn't something that humans invent. It is only as they are carried along by the Holy Spirit that they can promulgate valid prophecy.
