Ed Urzi

“Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20-21 NIV).

2 Peter 1:20-21 offers a glimpse into the mechanics of Biblical inspiration and how that process took place. To gain a better understanding of this concept, let’s consider the example of a sailboat as it moves across a lake. Just as the wind fills the sails of a sailboat to move it over the surface of the water, so God also moved the Biblical authors in communicating His message.

The Apostle Peter used a nautical term that means “to move” or “be conveyed” ₍₁₎ to illustrate that process. In other words, God propelled these Biblical authors so they went precisely where He wanted them to go, much like the wind propels a sailboat across the water. And just as a sailor remains active on a ship that is steered by the wind, these human authors were involved in communicating the Biblical Scriptures under the guidance and direction of God’s Spirit.

So, even though human beings played a role in recording God’s Word, their writings were “carried along” by the Holy Spirit. One author offers a useful summary that helps define that process…

“The Holy Spirit moved men to write. He allowed them to use their own styles, cultures, gifts, and character. He allowed them to use the results of their own study and research, write of their own experiences, and express what was in their minds. At the same time, the Holy Spirit did not allow error to influence their writings. He overruled in the expression of thought and in the choice of words. Thus, they recorded accurately all God wanted them to say and exactly how He wanted them to say it in their own character, styles, and languages.” ₍₂₎

For this reason, the Bible can rightfully claim to be authoritative (Exodus 4:30, 1 Thessalonians 2:13), eternal (Psalm 119:89, Matthew 24:35) and true (Psalm 119:142, John 17:17). We can also rely on Jesus’ testimony regarding this subject. According to Jesus, the Scriptures…

• Are the command of God (Matthew 15:3-4).
• Contain no mistakes (Luke 16:17).
• Are reliable (Matthew 26:54).
• Cannot be broken (John 10:35).

Jesus also promised His disciples that the Holy Spirit would guide them into all truth and remind them of the things He said and did (John 14:26, 15:26-27). This explains why Paul the Apostle (1 Corinthians 14:37) and Peter (speaking of Paul in 2 Peter 3:15-16) each referred to the God-inspired nature of these Biblical letters.

(1) G5342 – phero, Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://www.blueletterbible.org/search/Dictionary/viewTopic.cfm?topic=VT0001864 [A-6]

(2) Brian H. Edwards. Why Should We Believe in the Inerrancy of Scripture? Answers in Genesis. Retrieved 24 June, 2024 https://answersingenesis.org/is-the-bible-true/why-should-we-believe-in-the-inerrancy-of-scripture/

“knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20-21).

One distinguishing characteristic of a genuine “prophet” is the ability to offer God’s unerring direction, as prompted by the Holy Spirit. We might also define a legitimate prophet as someone who communicates divinely inspired information concerning a specific situation or future event. One commentary builds upon these definitions with the following insight: “The ability to prophesy may involve predicting future events, but its main purpose is to communicate God’s message to people, providing insight, warning, correction, and encouragement.” ₍₁₎

These realities led the Apostle Peter to communicate an important message in our passage from 2 Peter 1:20-21: “…no prophecy of Scripture comes from someone’s own interpretation” (ESV). We can approach this portion of Scripture in two ways. First, we can view these verses from an external perspective in regard to the Biblical Scriptures. However, we can also view this passage from an internal perspective in regard to ourselves.

To start, it is important to recognize that the central theme of this passage revolves around the origin of God’s Word…

“The Gr. word for ‘interpretation’ has the idea of a ‘loosing,’ as if to say no Scripture is the result of any human being privately, ‘untying’ and ‘loosing’ the truth. Peter’s point is not so much about how to interpret Scripture, but rather how Scripture originated, and what its source was. The false prophets untied and loosed their own ideas. But no part of God’s revelation was unveiled or revealed from a human source or out of the prophet’s unaided understanding (see v. 21).” ₍₂₎

This brings us to this reference to “private interpretations.” In Peter’s era, there were those who filtered God’s Word through the lens of their individual preferences or opinions. The same is true today. Because of this, we must be careful to avoid the subtle inclination to manipulate, twist, add, or subtract from the Scriptures to suit our biases.

One source links these two ideas together…

“it is not to other Scriptures nor to other people that Peter would refer us, but to the Holy Spirit. Just as the biblical authors in the first place could not have written what they did but for the Holy Spirit’s activity in and through them, so no reader can properly interpret the OT prophecies without the Holy Spirit’s guidance.” ₍₃₎

(1) Life Application Study Bible [1 Corinthians 14:1] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:20.

(3) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pp. 1566].

“We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19 NIV).

The Apostle Peter’s counsel to “pay attention” to the Biblical prophets is just as applicable today as it was when he first penned those words. However, this cautionary message held special significance for Peter’s original audience in light of the dangers posed by the false teachers of his era. Peter thus lays the foundation for the message he will deliver in the second chapter of this epistle. That foundation is twofold:

1. Familiarity with God’s Word is critically important.
2. We must pay attention to what the inspired prophets (and other Biblical authors) wrote.

Peter used an intriguing word picture to emphasize this idea by comparing these prophetic writings to a shining light in a place filled with darkness. For instance, it is unwise to descend upon the steps that lead to a darkened basement without some form of illumination. In a similar manner, the Word of God serves to illuminate our lives, as well as the world around us.

Jesus made use of a similar, self-descriptive analogy on several occasions…

“Then Jesus spoke to them again, saying, ‘I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life'” (John 8:12).

“Then Jesus said to them, ‘A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going” (John 12:35).

“I have come as a light into the world, that whoever believes in Me should not abide in darkness” (John 12:46).

Nevertheless, this passage also reminds us that we have little need of illumination after the dawn breaks, for the light of day overcomes the darkness of night. That dawn is heralded by the morning star, a title that is fittingly applied to Jesus Himself (see Revelation 22:16). So, just as the emergence of the day dispels the darkness, the presence of Christ serves as a “…a light shining in a dark place.” Thus, we would do well to remember the message of John 1:4-5…

“In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.”

“And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19).

Our text from 2 Peter 1:19 builds upon Peter’s earlier reference to Jesus’ transfiguration. A comparative look at some other translations of this passage can help us grasp the full meaning of this reference to “the prophetic word confirmed.” For instance, consider the following translations of 2 Peter 1:19…

“Moreover, we hold the prophetic word to be reliable…” (Mounce).

“Because of that experience, we have even greater confidence in the message proclaimed by the prophets…” (NLT).

“We also have the prophetic message as something completely reliable…” (NIV).

“So we regard the words of the prophets as confirmed beyond all doubt…” (GW).

This verse offers several additional aspects to consider when viewed in conjunction with the verses that precede it…

• First, we have Peter’s eyewitness testimony regarding Jesus’ transfiguration.
• We also have the presence of James and John, two other eyewitnesses.
• Finally we have the voice of God who said, “This is my beloved Son, with whom I am well pleased” (2 Peter 1:17 ESV).

Thus, we are presented with the corroborative testimony of multiple witnesses to Jesus’ majesty. Nevertheless, Peter upholds the authority of Scripture over that experience here in 2 Peter 1:19. Two sources lend their insight to this critical distinction…

“As sure as Peter was of what he had seen and heard, this was only his own experience and could only be given as a personal testimony to others. Thus, he stressed that God’s written Word, available to all in the Holy Scriptures, was more sure than any personal experience that he or others might have. It is not in Peter or Paul as men, no matter how sincere or holy they may be, that we must trust, but in Christ as revealed in God’s written Word.” ₍₁₎

“This translation could indicate that the eyewitness account of Christ’s majesty at the Transfiguration confirmed the Scriptures. However, the Gr. word order is crucial in that it does not say that. It says, ‘And we have more sure the prophetic word.’ That original arrangement of the sentence supports the interpretation that Peter is ranking Scripture over experience. The prophetic word (Scripture) is more complete, more permanent, and more authoritative than the experience of anyone. More specifically, the Word of God is a more reliable verification of the teachings about the person, atonement, and second coming of Christ than even the genuine first hand experiences of the apostles themselves.” ₍₂₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes [2 Peter 1:19] https://www.icr.org/bible/2Pet/1/19/ Accessed 17 June 2024

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:19.

“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” (2 Peter 1:16 ESV).

For those who were inclined to dismiss the report of Jesus’ transfiguration as a myth or legend, the Apostle Peter made certain to emphasize the historical nature of that event when he said, “…we 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” (NKJV).

Peter then reiterated his testimony in the following verse: “For example, we were eyewitnesses when he received honor and glory from God the Father and when the voice of our majestic God spoke these words to him: ‘This is my Son, whom I love and in whom I delight.’ We heard that voice speak to him from heaven when we were with him on the holy mountain” (2 Peter 1:17 GW).

It was that kind of testimony that prompted a contemporary law enforcement officer (now retired) to make the following observation…

“Growing up as a skeptic, I never thought of the biblical narrative as an eyewitness account. Instead, I saw it as something more akin to religious mythology -a series of stories designed to make a point. But when I read through the Gospels (and then the letters that followed them), it appeared clear that the writers of Scripture identified themselves as eyewitnesses and viewed their writings as testimony. Peter identified himself as a ‘witness of the sufferings of Christ’ (1Pet.5:1) and as one of many ‘eyewitnesses of His majesty’ (2 Pet. 1:16-17).” ₍₁₎

So this event was something that was clearly etched in Peter’s memory. You see, this vivid account of what took place on the mount of transfiguration reveals the profound impact of that experience upon Peter. He thus assured his readers that Jesus’ transfiguration was no story, myth, or legend. Peter was absolutely certain about what he saw and heard, and that led him to say in effect, “My statements regarding what happened are based on my personal experience, and I can attest to their accuracy.”

Much like Peter, James, and John on the mount of transfiguration, we may also discover that Jesus is greater than we expected. The miracle that Peter speaks of was not so much related to Jesus’ transfiguration. The real miracle lay in the fact that His power, glory, and majestic perfection had previously remained hidden from view.

(1) J Warner Wallace. Cold-Case Christianity : A Homicide Detective Investigates the Claims of the Gospels. Colorado Springs, Co, David C Cook, 2013. [pg. 80] https://coldcasechristianity.com/

“For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: ‘This is My beloved Son, in whom I am well pleased.’ And we heard this voice which came from heaven when we were with Him on the holy mountain” (2 Peter 1:17-18).

The Gospel of Mark records the event mentioned here in 2 Peter 1:17-18…

“After six days Jesus took Peter, James, and John and led them up a high mountain by themselves to be alone. He was transfigured in front of them, and his clothes became dazzling—extremely white as no launderer on earth could whiten them. Elijah appeared to them with Moses, and they were talking with Jesus. Peter said to Jesus, ‘Rabbi, it’s good for us to be here. Let’s set up three shelters: one for you, one for Moses, and one for Elijah’— because he did not know what to say, since they were terrified.

A cloud appeared, overshadowing them, and a voice came from the cloud: ‘This is my beloved Son; listen to him!’ Suddenly, looking around, they no longer saw anyone with them except Jesus. As they were coming down the mountain, he ordered them to tell no one what they had seen until the Son of Man had risen from the dead” (Mark 9:2-9 CSB).

This experience revealed a dimension of Jesus’ nature that Peter and his fellow disciples had never encountered before, for it was then that “…His clothes became dazzling white, whiter than anyone in the world could bleach them” (NIV).

In ancient times, people sometimes brought their clothes to a professional launderer known as a “fuller.” These fullers blended lye, an alkaline mineral, with oil to form a type of detergent. After a thorough cleaning with this solution, the fuller would treat the clothing with vinegar to neutralize the alkalinic properties of the lye. The freshly laundered clothes then received a final rinse and were ready to be worn again.

While this method was effective, it was also very harsh. For example, we commonly use lye to clear blockages in modern-day plumbing systems. The point is that Jesus’ clothes were whiter than even that process could make them.

In addition, the word that describes what took place in this passage is a form of the word “metamorphosis.” This word conveys the idea of a transformation and not a simple change in appearance. Unlike a spotlight that illuminated Jesus from afar, this overwhelming brilliance proceeded from Him. Thus, Peter, James, and John were eyewitnesses to the glorious countenance that Jesus ordinarily kept hidden from view during His earthly ministry.

“For we 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).

Myths and legends are interesting things, for there is a seemingly boundless array of mythological events that transcend virtually every culture and society. Of course, the problem with myths and legends (whether they be ancient myths or contemporary urban legends) is that the events they describe never took place. That’s why they’re called mythologies and not histories.

In the context of this passage, a “cunningly devised fable” refers to a legendary account or a fabricated religious story. This must have been a recurring issue in the early church, for Paul the Apostle addressed this topic on several occasions…

“When I left for Macedonia, I urged you to stay there in Ephesus and stop those whose teaching is contrary to the truth. Don’t let them waste their time in endless discussion of myths and spiritual pedigrees. These things only lead to meaningless speculations, which don’t help people live a life of faith in God” (1 Timothy 1:3-4 NLT).

“A time will come when people will not listen to accurate teachings. Instead, they will follow their own desires and surround themselves with teachers who tell them what they want to hear. People will refuse to listen to the truth and turn to myths” (2 Timothy 4:3-4 GW).

“…you must be severe when you rebuke those who have followed this false teaching, so that they will come to be sound in their trust and no longer pay attention to Judaistic myths or to the commands of people who reject the truth” (Titus 1:13-14 CJB).

This passage thus clarifies the difference between truth and myth, as the Apostle Peter carefully distinguishes between falsehood and reality: “When we told you about the power and the return of our Lord Jesus Christ, we were not telling clever stories someone had made up. But with our own eyes we saw his true greatness” (CEV). This also previews the condemnation of false teachers that will follow shortly in chapter two…

“Peter assures his audience that, in contrast to the lies of false teachers that he will discuss later in the letter, the teaching about Jesus’ return he has passed on is authentic and reliable. Peter’s preaching is not based on something he made up, but on both his firsthand experience of Jesus and the truth of Scripture. Therefore, his readers can be confident of its accuracy.” ₍₁₎

(1) John D. Barry, Douglas Mangum, Derek R. Brown, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Pe 1:16–21.

“Moreover I will be careful to ensure that you always have a reminder of these things after my decease” (2 Peter 1:15).

Despite our natural reluctance to entertain the subject of death, it is important to consider what it represents. You see, “death” relates to the idea of “separation” in a physical or spiritual context. Physical death occurs when a person’s spirit separates from his or her physical body, for “…the body without the spirit is dead…” (James 2:26). The Biblical book of Revelation defines spiritual death as the “second death” that results in eternal separation from God (Revelation 21:7-8).

We can also use sleep as another analogy to help explain this idea. Consider the example of someone who falls asleep at night and later awakes to the dawn of a new day. In this instance, the act of going to sleep involves a transition from one day to another. In a similar manner, death (like sleep) is a transitional state. Just as sundown or midnight separates one day from another, death involves our transition from this temporary, physical life to our eternal destination.

Thus, we can view death as a departure from one kind of life to another. Admittedly, this is a fearsome prospect for many. The idea of an afterlife is frightening to countless individuals as they contemplate their fate beyond this life. Yet, Christians should have little fear of death, for if we know Christ, then we know someone who has experienced death and has returned to tell us about what lays ahead (see 1 Corinthians 15:3-8, Revelation 1:18).

For instance, Jesus tells us about what we can expect when we arrive at our eternal destination…

“Let not your hearts be troubled. You are trusting God, now trust in me. There are many homes up there where my Father lives, and I am going to prepare them for your coming. When everything is ready, I will come and get you, so that you can always be with me where I am. If this weren’t so, I would tell you plainly” (John 14:1-3).

In Matthew 16:26, Jesus was also quoted as saying, “What profit is there if you gain the whole world– and lose eternal life? What can be compared with the value of eternal life?” (TLB). Thus, it is important to remember that life is short when balanced on the scales of eternity. The opportunities we have to invest our lives for Christ are limited, and this may help to explain why the Apostle Peter found it necessary to leave these instructions in advance of his departure.

“Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me” (2 Peter 1:13-14).

The Apostle Peter used the word “tent” in an unconventional manner here in 2 Peter 1:13. To better understand why he used that terminology, it may be helpful to consider the subject of Biblical typology. You see, “typology” refers to the study of a figure, representation, or symbol of something else. It involves the use of patterns or metaphors where one thing is used to represent another.

With this in mind, let’s consider the customary function of a tent. A tent is a kind of portable shelter that can be taken down, moved, and reestablished somewhere else. Thus, the use of a tent serves as a good illustration of a physical human body. The process of erecting our “tent” begins at the moment of conception. It then endures throughout our temporal lives and gradually deteriorates over time. Finally, we “fold up our tent” and relocate to our eternal dwelling (wherever that may be) when we depart from this earthly life.

So just as a tent shelters those who dwell within it, each physical tent (or body) serves as a type of shelter for the “you” inside. Paul the Apostle made use of a similar idea in the Biblical book of 2 Corinthians…

“While we live in this earthly tent, we groan with a feeling of oppression; it is not that we want to get rid of our earthly body, but that we want to have the heavenly one put on over us, so that what is mortal will be transformed by life” (2 Corinthians 5:4 GNT).

This has important implications for today, for our beliefs about the future influence our choices and decisions in the present. For instance, a person who believes that physical death marks the end of our existence is likely to make choices that are guided by the mantra, “you only live once.” However, those who share Peter’s conviction that life transcends our physical existence will undoubtedly make different choices as they seek to honor God with their lives.

For Peter, those choices may have been influenced (at least in part) by Jesus’ prophetic statement regarding the manner of his death (John 21:18-19). So as the shadow of Peter’s physical death drew ever closer, he urged his readers to internalize and apply these final instructions.

“Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have” (2 Peter 1:12).

Vince Lombardi was an American Football coach who led his teams to seven championships over the course of his head coaching career. Lombardi’s first step in installing a new offensive play was to ensure that his players thoroughly understood the underlying concept behind it. He meticulously diagrammed each play on a chalkboard to provide his team with a visual representation of his objective. He then detailed each player’s responsibility and articulated what would happen if the player failed to execute his assignment.

Lombardi then moved his players to the practice field. Once his players mastered the fundamentals of a play in practice, they often heard the legendary coach bark out the following command: “Run it again.” Each player then lined up to run the play again. They would continue to do so until they executed the play so well, it was virtually unstoppable.

In one sense, the Apostle Peter will run “the same play again” with his readers beginning here in 2 Peter 1:12. For instance, we will encounter the following affirmations over the course of the next few verses…

• “I will not be negligent to remind you always of these things” (verse twelve).
• “Yes, I think it is right …to stir you up by reminding you” (verse thirteen).
• “…I will be careful to ensure that you always have a reminder of these things…” (verse fifteen).

Peter felt a strong sense of responsibility concerning the importance of these things. In fact, Peter feared he might be guilty of negligence if he failed to remind his readers of them. This brings us to another point regarding Vince Lombardi’s coaching philosophy. You see, Coach Lombardi’s play designs held little value as long as they remained on a chalkboard. To fulfill their purpose, those plays had to be practiced on the field and executed successfully against a real opponent in game action.

In a similar manner, this portion of Scripture reminds us of the need to act upon the Biblical truths we learn. Paul the Apostle echoed a similar theme in two of his New Testament epistles…

“…I have been bold enough to write about some of these points, knowing that all you need is this reminder” (Romans 15:15 NLT).

“It’s no trouble for me to repeat the same things to you because they will help keep you on track” (Philippians 3:1 CEB).

Thus, we should seek to become well acquainted with the Biblical Scriptures and act upon them in the contest of life.

Image Credit: LearningLark, CC BY 2.0, via Wikimedia Commons