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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Peter 1:16–18.
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.
Historical interpretation
Seven Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The one who received glory and honor was not inferior to the one who bestowed these things, because it was in his human flesh that the Son received them, not in his eternal divinity.
There used to be many people who thought that this letter was not written by Peter. But it is enough to read this verse, and you will soon see that it was Peter who stood with Jesus on the mount of transfiguration. It is therefore the same Peter who heard the voice testifying to the Lord who wrote this letter.
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.
Peter knew that Jesus received the Father’s confirmation from heaven on three different occasions, in his baptism, at his passion and on the mountain. However, this was the one which he himself witnessed.
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Summary
In 2 Peter 1:17, the Apostle Peter recounts a profound personal experience at the Transfiguration, where Jesus was divinely affirmed by God the Father. A majestic voice from an "excellent glory" declared Jesus as "my beloved Son, in whom I am well pleased," a pivotal moment that solidified Peter's faith and provides irrefutable eyewitness testimony to Christ's divine identity, grounding the truth of the gospel message not in human fables but in divine revelation.
Context
Literary Context
This verse is strategically positioned within Peter's second epistle, written as a final testament shortly before his anticipated death (2 Peter 1:14). Having established his apostolic authority and the divine origin of his message in the preceding verse, Peter grounds his teaching in personal, verifiable experience, explicitly stating that he and the other apostles "did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty" (2 Peter 1:16). The recounting of the Transfiguration serves as the ultimate empirical evidence against any speculative or mythical narratives, underscoring the absolute reliability of the Christian message and setting the stage for Peter's subsequent exhortation to heed the "more sure word of prophecy" (2 Peter 1:19).
Historical & Cultural Context
The Transfiguration, which Peter vividly recalls, was a pivotal event during Jesus' earthly ministry, witnessed by Peter, James, and John. It occurred on a high mountain, a setting often associated with divine encounters and revelations in both Jewish and broader ancient Near Eastern traditions (e.g., Moses on Mount Sinai). In the Greco-Roman world of Peter's audience, various philosophical schools and mystery religions offered competing "truths" often based on human reasoning, mythological narratives, or esoteric knowledge. Peter's emphasis on direct eyewitness testimony and a clear divine voice from "excellent glory" directly counters such human-centric or speculative claims, asserting the unique, historical, and divinely attested nature of Christian truth. The concept of "glory" (doxa) would have resonated with both Jewish (Shekinah glory) and Hellenistic (divine splendor) understandings, signaling an unparalleled divine manifestation.
Key Themes
Peter's recounting of the Transfiguration in 2 Peter 1:17 powerfully reinforces several core themes central to his epistle. Firstly, it unequivocally affirms the Divine Sonship of Jesus Christ, as God the Father explicitly identifies Him as "my beloved Son," establishing His unique ontological relationship with the Father and His messianic identity. This divine declaration echoes the affirmation at Jesus' baptism (Matthew 3:17), providing a consistent and powerful divine witness. Secondly, the passage highlights the Reliability and Authority of Apostolic Witness, as Peter, a direct eyewitness, grounds his teaching not in human invention but in a verifiable, supernatural encounter. This serves as a foundational defense against the false teachings and skepticism Peter warns against throughout the epistle (2 Peter 2). Finally, the verse speaks to the Manifestation of God's Inherent Glory, as Jesus is seen in a state of "honour and glory" and the voice emanates from "excellent glory," providing a fleeting but profound glimpse into the divine realm and the inherent majesty of the triune God.
Exposition and Analysis
Key Word Analysis
This term signifies visible splendor, honor, and renown, often associated with the manifest presence of God. In this context, it refers to the radiant, awe-inspiring light and majesty that enveloped Jesus during the Transfiguration, a physical manifestation of His inherent divine nature and the source from which the Father's voice emanated. It denotes a divine brilliance that commands reverence and worship.
Meaning "magnificent," "majestic," or "befitting greatness," this adjective intensifies the description of the glory from which the voice came. It conveys an overwhelming, unparalleled grandeur and splendor, emphasizing the supreme majesty of God the Father's presence and the extraordinary nature of the divine revelation.
This verb denotes divine approval, delight, and satisfaction. When God the Father declares Himself "well pleased" with His Son, it signifies His perfect approval of Jesus' person, His mission, and His obedience, affirming His unique and beloved status. It suggests a profound and complete divine contentment with Jesus' every action and His very being.
Verse Breakdown
"For he received from God the Father honour and glory"
Peter initiates his account by emphasizing that Jesus was the recipient of divine exaltation. The "honour and glory" refer to the visible manifestation of Christ's divine majesty during the Transfiguration, where His appearance was supernaturally transformed. This was not an earned status but a direct revelation of His inherent divine nature, bestowed and affirmed by God the Father Himself.
"when there came such a voice to him from the excellent glory"
This clause describes the audible, supernatural affirmation from God. The phrase "excellent glory" points to the source of the voice as being the very presence of God the Father, enveloped in overwhelming, majestic splendor. The voice was not merely an internal impression but an external, audible declaration, heard by Peter and the other apostles present, confirming the divine origin of the message.
"This is my beloved Son, in whom I am well pleased."
This is the direct divine pronouncement, echoing the words spoken at Jesus' baptism. "This is my beloved Son" unequivocally declares Jesus' unique filial relationship with God the Father, affirming His divine identity, pre-existence, and messianic role. The phrase "in whom I am well pleased" signifies the Father's complete approval, delight, and satisfaction with Jesus' person and His mission, highlighting His perfect obedience and righteousness as the incarnate Son.
Literary Devices
Peter effectively employs several literary devices to convey the profound significance of the Transfiguration. The passage primarily utilizes Eyewitness Testimony, lending irrefutable credibility to Peter's claims by recounting a direct, personal experience of divine revelation. The phrase "excellent glory" employs potent Imagery and Hyperbole, painting a vivid picture of overwhelming divine splendor that transcends ordinary human experience, emphasizing the extraordinary nature of the event. The direct quotation of God the Father's words, "This is my beloved Son, in whom I am well pleased," serves as a powerful Divine Pronouncement, imbuing the narrative with ultimate authority and theological weight, echoing similar pronouncements at Jesus' baptism and highlighting the Father's unequivocal affirmation of the Son.
Theological and Thematic Connections
2 Peter 1:17 stands as a profound theological anchor, affirming the absolute divinity of Jesus Christ and the irrefutable reliability of the apostolic witness. The Father's declaration, "This is my beloved Son, in whom I am well pleased," is a direct divine endorsement, revealing the unique, eternal relationship between the Father and the Son. This event, the Transfiguration, serves as a pre-resurrection glimpse into Christ's inherent glory, validating His identity as the Messiah and the very Son of God. It underscores that Christian faith is not founded on human speculation or "cunningly devised fables" but on historical, divinely attested realities, witnessed by those chosen by God. This divine affirmation provides an unshakeable foundation for the gospel message and the authority of Scripture, demonstrating God's active involvement in revealing His Son to humanity.
Reflection and Application
The profound truth of 2 Peter 1:17 offers immense spiritual nourishment and practical guidance for believers today. Just as Peter's faith was solidified by this direct encounter with divine glory and affirmation, our faith can be strengthened by meditating on the revealed truth of Jesus' divine Sonship. In a world saturated with competing narratives, doubts, and false teachings, this verse reminds us that the foundation of our hope is not human wisdom or fleeting experiences but the very word of God concerning His Son. It calls us to trust implicitly in Christ's identity and mission, knowing that He is fully approved and delighted in by the Father. This divine pleasure in Jesus extends to all who are "in Christ," inviting us into a relationship of acceptance and belovedness. Furthermore, Peter's emphasis on eyewitness testimony encourages us to value and diligently study the authoritative Scriptures, which bear witness to these foundational truths and provide a "more sure word of prophecy" for our lives and a steadfast anchor for our souls.
Questions for Reflection
FAQ
What is the significance of the "excellent glory" mentioned in this verse?
The "excellent glory" (Greek: megaloprepḗs dóxa) refers to the magnificent, majestic, and overwhelming splendor of God's presence from which the Father's voice emanated during the Transfiguration. It signifies the supreme majesty and divine brilliance that accompanied this direct revelation, emphasizing the extraordinary and supernatural nature of the event. This was not merely a loud sound, but a voice that came from the very essence of God's manifest glory, underscoring the divine authority and weight of the words spoken about Jesus. It serves as a powerful visual and auditory confirmation of Jesus' divine identity and the truth of the apostolic message, demonstrating that the apostles were not following "cunningly devised fables" (2 Peter 1:16) but were witnesses to a genuine divine encounter.
Christ-Centered Fulfillment
2 Peter 1:17 provides a profound glimpse into the Christ-centered reality of God's redemptive plan, revealing Jesus as the divinely appointed and supremely approved Son, the very embodiment of God's glory. The Father's declaration, "This is my beloved Son, in whom I am well pleased," is the ultimate affirmation of Jesus' unique person and His perfect obedience, which culminates in His atoning work on the cross. This voice from "excellent glory" foreshadows the ultimate glory Christ would receive through His resurrection and ascension, where He was "declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead" (Romans 1:4). The honor and glory Jesus received at the Transfiguration were a preview of the eternal glory He now possesses at the right hand of the Father, where He continually intercedes for His people (Hebrews 7:25). Through His perfect life, sacrificial death, and glorious resurrection, Jesus, the beloved Son in whom the Father is well pleased, becomes the means by which believers are brought into a relationship of favor and acceptance with God, enabling them to share in His divine nature (2 Peter 1:4) and becoming "heirs of God and fellow heirs with Christ" (Romans 8:17). The Transfiguration, therefore, is not merely a historical event but a powerful testimony to the preeminence of Christ, the one through whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20).