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Commentary on 2 Peter 1 verses 16–18
Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (Jo1 4:3), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old Testament believers died in the faith of, Heb 11:39. Christ has come in the flesh. Inasmuch as those whom he undertakes to save are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a fable by one of those wretches who call themselves the successors of St. Peter, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: This is my beloved Son, in whom I am well pleased - the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father's love, Joh 10:17. (3.) The design of this voice was to do our Saviour a singular humour while he was here below: He received honour and glory from God the Father. This is the person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour, so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here the excellent glory, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood, by Peter, James, and John. They not only heard a sound (as the people did, Joh 12:28, Joh 12:29), but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul's companions, who only heard a sound of words (Act 9:7), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, Act 22:9. Blessed are those who not only hear, but understand, who believe the truth, and feel the power of the voice from heaven, as he did who testifieth these things: and we have all the reason in the world to receive his testimony; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us, (6.) It was heard by them in the holy mount, when they were with Jesus? The place wherein God affords any peculiarly gracious manifestation of himself is thereby made holy, not with an inherent holiness, but as the ground was holy where God appeared to Moses (Exo 3:5), and the mountain holy on which the temple was built, Psa 87:1. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.
The constructions of the heretics are myths and human fantasies, which Paul wants us to avoid, as he writes: “Warn a heretic once or twice, and after that have nothing to do with him.” Peter is here already starting to do battle against the heretics. To the extent that they do not possess the truth, heretics are obliged to concoct a lie by using flowery words. But we are not like that, he says, because we saw the truth with our eyes when we were with him on the mountain. Therefore we have the prophets who have proclaimed the same truth to us, and even better, as we came to behold ourselves, the Word came to us. What the prophets foretold, Christ fulfilled when he appeared. We were witnesses of this, and we heard the Father’s testimony also.
For we did not follow cleverly devised myths, etc. Here he touches upon both pagans and heretics, the former of whom did not fear to call whatever pleased them gods; the latter, after receiving the mysteries of the true God, no longer paid attention to the divine Scriptures but instead tried to transfer them by badly interpreting them according to their own erroneous understanding.
For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received honor and glory from God the Father, and the voice was brought to him by the majestic glory: "This is my beloved Son, with whom I am well pleased." We ourselves heard this very voice brought from heaven when we were with him on the holy mountain.
When Peter had said that they should diligently attend to themselves, and that those things which had been announced to them were indeed so, and he had explained this at length, frequently: although he knew and they had heard in various ways, he now adds their confirmation and says: I do not apply a vain diligence to these matters, but since I know the truth of them to be certain and undoubted, I dwell on them. And what is this?
We made known to you the power and coming of our Lord, not by human wisdom with adorned speeches, as if deceiving your hearing with tricks, as the Greeks and heretics do: indeed, the Greeks using elaborate speech and deception; the heretics, however, with fabricated words: just as the Valentinians fleeing into profound depths and silence9. For it is likely that they were beginning to arise. Therefore, there is nothing of this kind to be found in us, but we have delivered to you the teaching in a simple and humble manner: which Paul also says to the Corinthians (1 Cor. 2:1): and those things which we have from the sight of our own eyes, we who ascended with him to the holy mountain. Peter says, however, that the Lord showed them on the holy mountain the glory of the Only Begotten (Matt. 17:1), and the voice that they heard from the Father brought down from heaven concerning the Lord. Moreover, since we have known through the things themselves and experience what was proclaimed by the prophets, he says, we judge their prophecy to be more sure through these things: for the things themselves have followed the sayings and oracles.
Furthermore, here through the things that are now proposed. "For he received from God the Father." This participle λαδὼν is either placed in the position of the indicative verb ἔλαδεν, that is, he received: since according to the consequence of the participle, the discourse does not subsequently correspond. Or if this is not pleasing, but someone wishes to take λαδὼν as a proper participle, the discourse will necessarily fall into disorder: if, however, the participle is taken in place of the indicative verb, it will be consistent with what is added, for example: For he received glory from God the Father: and from this we have more firmly whatever has been announced about this by the prophets before: not that any prophecy was delivered from the voice of the Father from on high, but that we have been confirmed by the heavenly voice of the Father which testified that he is the Son, so that all the prophecy of the prophets undoubtedly carries testimony from the Father.
"Here is my beloved Son." (Matt. 3:17) Three times the Father testified to the Son: at baptism, at the passion when He said, "And I have glorified it, and I will glorify it again" (Jn. 12:28); and on the holy mountain.
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SUMMARY
In 2 Peter 1:16, the Apostle Peter emphatically asserts the divine origin and historical veracity of the apostolic message concerning Jesus Christ. He refutes any notion that their proclamation of Christ's power and future return was based on fabricated tales or human speculation, instead grounding it firmly in their direct, personal experience as eyewitnesses of His transcendent majesty, particularly referencing the Transfiguration. This verse serves as a foundational declaration of the reliability and authority of the Gospel, distinguishing it from mere myths and establishing the objective reality of Christ's person and work.
CONTEXT
Literary Context: This verse is a pivotal statement within Peter's broader exhortation in 2 Peter 1. Having just urged believers to diligently grow in their faith and virtue, promising that such growth ensures they will not be "barren nor unfruitful in the knowledge of our Lord Jesus Christ" (2 Peter 1:8), Peter now turns to the authoritative source of this knowledge. He is building a case for the certainty and divine origin of the truth they have received, which he will further solidify by appealing to the "more sure word of prophecy" in 2 Peter 1:19. Verse 16 directly contrasts the apostolic message with "cunningly devised fables," setting up the subsequent appeal to both eyewitness testimony and prophetic fulfillment as twin pillars of Christian truth.
Historical & Cultural Context: In the first century, the early Christian church faced challenges from both external skepticism and internal false teachings. Philosophies and mystery religions often relied on elaborate myths and speculative narratives to explain the divine, leading to a climate where the historical claims of Christianity could be easily dismissed as just another "fable." Peter's assertion of eyewitness testimony was a powerful apologetic, appealing to a widely accepted standard of truth in the ancient world, where direct observation was paramount in establishing credibility. Furthermore, the burgeoning Gnostic tendencies, which often spiritualized or allegorized historical events, posed a threat to the concrete, historical reality of Jesus' life, death, and resurrection. Peter's emphasis on "eyewitnesses" directly counters such attempts to undermine the historical foundation of the Christian faith.
Key Themes: The central themes woven into 2 Peter 1:16 include the Authenticity of the Apostolic Message, which is presented as divinely revealed truth, not human invention. This authenticity is underscored by the theme of Eyewitness Testimony, particularly referring to the Transfiguration of Christ, where Peter, James, and John witnessed a profound display of Jesus' divine glory. This personal encounter forms the bedrock of their proclamation. Finally, the verse highlights the Reality of Christ's Power and Coming, emphasizing both His present divine authority and the certainty of His future return, often referred to as the Parousia. These themes collectively affirm the objective, historical, and eschatological dimensions of the Christian faith.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse powerfully employs Contrast, setting the "cunningly devised fables" against the "eyewitness" testimony of the apostles. This rhetorical device highlights the distinct nature of Christian truth as historically grounded and divinely revealed, rather than being a product of human imagination. Peter also uses Assertion and Declaration, speaking with an authoritative tone that leaves no room for doubt regarding the veracity of their message. The entire statement functions as an Appeal to Experience/Testimony, leveraging the apostles' direct observation of Christ's glory as irrefutable proof of the truth they proclaim. This appeal is designed to build confidence in the recipients of the letter, assuring them that their faith is built on solid, verifiable ground.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly undergirds the historical reliability of the Christian faith, asserting that the Gospel is not a collection of philosophical musings or spiritualized myths, but a report of real events witnessed by real people. Peter's emphasis on being "eyewitnesses of his majesty" directly links the apostolic proclamation to the divine glory of Jesus, particularly as manifested at the Transfiguration. This event served as a powerful preview of Christ's future glorious return (His parousía), providing an unshakeable foundation for the hope of believers. The apostles' testimony, therefore, is not merely human opinion but a divinely attested declaration of Christ's true identity, power, and ultimate triumph. This ensures that the Christian faith is rooted in objective reality and divine revelation, offering a firm anchor for spiritual truth in a world prone to speculation and deception.
REFLECTION AND APPLICATION
For believers today, 2 Peter 1:16 offers profound reassurance and a vital call to discernment. It reminds us that our faith is not built on speculative myths, fleeting trends, or feel-good stories, but on the unshakeable historical reality of Jesus Christ and the reliable, divinely inspired testimony of those who knew Him personally. In an age saturated with competing narratives and "alternative facts," Peter's emphasis on eyewitness accounts and the tangible manifestation of Christ's glory serves as a timeless standard for evaluating truth claims. This verse encourages us to ground our faith deeply in the objective truths of Scripture, to anticipate Christ's certain return with confident hope, and to cultivate a discerning spirit that recognizes and rejects anything that deviates from the authentic, Christ-centered message. Our spiritual growth is inextricably linked to our firm grasp of this foundational truth.
Questions for Reflection
FAQ
What were the "cunningly devised fables" Peter refers to?
Answer: While Peter does not specify particular fables, the term "cunningly devised fables" (Greek: mŷthos) generally refers to fictitious stories, legends, or speculative narratives that were common in the ancient world, particularly in philosophical schools and mystery religions. These could include human-invented myths about the gods, allegorical interpretations of historical events that stripped them of their literal truth, or early forms of Gnostic teachings that denied the physical reality of Jesus or the historical nature of salvation. Peter uses this phrase to sharply distinguish the apostolic message, which is based on verifiable eyewitness testimony of Jesus' life and glory, from any form of human fabrication or deceptive narrative that lacked historical grounding.
CHRIST-CENTERED FULFILLMENT
The ultimate Christ-centered fulfillment in 2 Peter 1:16 lies in Jesus Christ Himself being the embodiment of the truth, the very reality that stands in stark contrast to "cunningly devised fables." The apostles' testimony of His "power and coming" is not mere human speculation but a direct witness to the divine Son of God, whose glory they beheld. The Transfiguration, to which Peter alludes, was a pre-incarnate glimpse of Christ's divine majesty, a foretaste of the glory He possessed before the world began (John 17:5) and the glory He will fully manifest at His Second Coming (Revelation 1:7). Jesus is not a mythological figure; He is the historical person who walked among us, performed miracles demonstrating His divine power (John 2:11), died for our sins, and rose again, validating every claim made about Him. The eyewitnesses saw His glory, confirming that the "Lamb of God" who takes away the sin of the world (John 1:29) is also the majestic Lord who will return in power and great glory (Matthew 24:30). Thus, the truth of the Gospel is anchored in the person of Christ, who is Himself the power and the certain hope of His glorious return.