2 Peter 1:16
Verse
Context
Eyewitnesses of His Majesty
15And I will make every effort to ensure that after my departure, you will be able to recall these things at all times.16For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.”
Sermons
Leonard Ravenhill
T. Austin-SparksLeonard Ravenhill
Alan Martin
Grant JeffreyW.F. AndersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Cunningly devised fables - Σεσοφισμενοις μυθοις. I think, with Macknight and others, from the apostle's using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes.
Jamieson-Fausset-Brown Bible Commentary
For--reason why he is so earnest that the remembrance of these things should be continued after his death. followed--out in detail. cunningly devised--Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare Co1 3:13). But compare also Pe2 2:3, "feigned words." fables--as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth. when we made known unto you--not that Peter himself had personally taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (Pe2 1:1, including, but not restricted, as First Peter, to the churches in Pontus, &c.). power--the opposite of "fables"; compare the contrast of "word" and "power," Co1 4:20. A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (Pe2 3:4): I, James and John, saw with our own eyes a mysterious sample of His coming glory. were--Greek, "were made." eye-witnesses--As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration. his--emphatical (compare Greek): "THAT great ONE'S majesty."
John Gill Bible Commentary
For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Tit 1:14 which their traditionary and oral law, their Talmud, and other writings, mention; as concerning the temporal kingdom of the Messiah, the sumptuous feast, and carnal pleasures and entertainments, of that state, with many other things; some of which indeed are not very cunningly put together, but weak enough: or Gentile fables concerning the theogony and exploits of their deities; and which may be meant by fables and endless genealogies in Ti1 1:4, and especially reference may be had to the metamorphoses of their gods, and their fables relating to them, devised by Ovid, and others, since the apostle is about to speak of the metamorphosis, or transfiguration of Christ; and also other fables with which their poets and histories abound; and likewise the prophecies of the Sibyls, and the oracles at Delphos, and elsewhere: or the fabulous accounts of the followers of Simon Magus concerning God, angels, the creation of the world, and the several Aeones; or the more artful composures of the false teachers, set off with all the cunning, sophistry, wit, and eloquence they were masters of. Now in order to set forth the nature, excellency, and certainty of the doctrine the apostle taught, especially that part of it which respected the coming of Christ; and to show that it was worth his while to put them in mind of it, and theirs to remember it; he observes, that he and his fellow apostles did not proceed in their account of it on such a foundation, but upon an evidence which they had received, both with their eyes and ears, and also on a word of prophecy surer than that: when we made known unto you the power and coming of our Lord Jesus Christ; not his first coming, though that, and the benefits arising from it, were the subject of their ministry; and that was attended with divine power, which appeared in the incarnation of Christ itself, which was owing to the power of the Highest; and was seen in his doctrine and ministry, which were with great authority; and in the miracles which he wrought, which proved him to have power equal with God, his Father; and in the work of redemption, which he came about and finished; in doing which he made an end of sin, and saved his people from it, redeemed them from the curse of the law, overcame the world, destroyed Satan, and abolished death; and especially in his resurrection from the dead, when he was declared to be the Son of God with power: but notwithstanding his first coming was in great humility, in much meanness and imbecility, he grew up as a tender plant, and was encompassed with infirmities, and at last was crucified through weakness. This therefore was to be understood of an after coming of his, which the apostle had wrote of, and made known in his former epistle, Pe1 1:7 and which he puts them in mind of in this, Pe2 3:1, nor is the word used of any other coming of Christ, and this will be with power; and it designs his more near coming to take vengeance on the Jewish nation, and deliver his people from the afflictions and persecution they laboured under, and which was with great power; see Mat 14:3, or more remote, namely, at the last day, when there will be a great display of power in raising the dead, gathering all nations before him, separating them one from another, passing the final sentence on each, and executing the same in the utter destruction of the wicked, and the complete glorification of the saints. But were eyewitnesses of his majesty; meaning, not of the glory of his divine nature by faith, and with the eyes of their understanding, while others only considered him as a mere man; nor of the miracles he wrought, in which there was a display of his glory and majesty, of all which the apostles were eyewitnesses; but of that glory and greatness which were upon him, when he was transfigured on the mount before them; then his face was as the sun, and such a glory on his whole body, that it darted through his clothes, and made them glitter like light, and as white as snow, and so as no fuller on earth could whiten them; at which time also Moses and Elijah appeared in glorious forms: and now this was a prelude and pledge of his power and coming, of his kingdom coming with power, and of his coming in his own, and his Father's glory, and in the glory of the holy angels. This was a proof that notwithstanding his meanness in his incarnate state, yet he was glorified, and would be glorified again; and this was a confirmation of it to the apostles, and might be to others: see Mat 16:27.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty. 1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.
2 Peter 1:16
Eyewitnesses of His Majesty
15And I will make every effort to ensure that after my departure, you will be able to recall these things at all times.16For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.”
- Scripture
- Sermons
- Commentary
Collection of Prayers 1
By Leonard Ravenhill3.1K15:47Prayer MeetingPSA 119:89ISA 40:12MAT 6:33EPH 3:19PHP 4:42TI 3:162PE 1:16In this sermon, the preacher begins by praying for a powerful and transformative meeting. He asks God to ignite a fire of love, faith, hope, and zeal within the congregation. The preacher acknowledges the need for a greater understanding and experience of God's love and urges the listeners to have a holy hatred for sin. He references the apostle Paul's unwavering faith and joy in the midst of difficult circumstances and expresses a desire for the same level of faith and love in the present generation. The preacher also emphasizes the importance of the Holy Spirit's movement and intervention in bringing about spiritual transformation. He concludes by urging the congregation to not let anyone die in their sins and to be faithful in proclaiming the truth of God's Word.
Men Whose Eyes Have Seen the King - Part 1
By T. Austin-Sparks2.6K56:38Seeing JesusMAT 17:5MAT 17:92PE 1:162PE 1:19In this sermon, the speaker addresses the current state of the world, which is dominated by evil forces that cause destruction and harm. The church is portrayed as being unable to cope with these situations, leaving people feeling helpless. The speaker then refers to the Mount of Transfiguration as a source of inspiration and guidance. The need for men who have seen the King, referring to those who have had a spiritual encounter with God, is emphasized as a solution to the challenges faced by the world and the church. The sermon concludes by highlighting the story of a father who brings his possessed son to the disciples of Jesus, but they are unable to help. This story serves as a reminder of the importance of having a personal encounter with God in order to effectively minister to others.
Clouds of Glory
By Leonard Ravenhill2.6K1:10:49RevivalMAT 17:1MAT 17:7MAT 17:16LUK 9:28JHN 1:142PE 1:16In this sermon, the preacher emphasizes the importance of personal experiences with God. He highlights the transformation and purification that occurs when one encounters God's glory and majesty. The preacher also expresses concern about the prevalence of fairy tales and the lack of embedding biblical truths in the minds and hearts of children. He shares a story of a famous preacher who experienced a spiritual awakening at a young age. The sermon also touches on the brevity of time, the dangerous hour in which we live, and the need to store up God's truths in our minds for future use. The preacher references the 16th and 17th chapters of Matthew, discussing the story of Jesus taking Peter, James, and John after six days. He also mentions the three enemies of our lives (the world, the flesh, and the devil), the three areas of temptation (lust of the eye, lust of the flesh, and pride of life), and various other threes found in scripture.
Adorned With Fruit
By Alan Martin2.2K00:00Fruitfulness2PE 1:16In this sermon, the speaker emphasizes the importance of gaining people's attention and winning them over through one's conduct rather than just words. The speaker refers to 1 Peter 3:1-2, which states that people are won over by observing the fruit of the Spirit being manifested in one's life. The Greek word used here implies being eyewitnesses to one's walk with God. The speaker also highlights the significance of having a well-ordered life, where one's speech, attitude, and reactions are guided by the Holy Spirit. The sermon concludes by emphasizing the impact of a godly life on others and the importance of manifesting the fruit of the Spirit.
The Signature of God
By Grant Jeffrey2.1K1:02:23MAT 5:181PE 3:152PE 1:16The video titled "The Signature of God" is a two-part series that presents archaeological evidence supporting the trustworthiness of the Bible. It showcases archaeological digs in Jericho and the Dead Sea Caves, where confirmations of biblical events and even quotations from the New Testament were found. The video aims to satisfy the hunger of Christians who want to know if they can truly trust the Bible. It emphasizes that God presents evidence for us to examine and encourages Christians not to blindly accept other religious texts.
(Following the Footsteps of Christ) the Mount of Transfiguration
By Willie Mullan2.0K58:50Mount Of TransfigurationISA 11:6MAT 6:33MAT 17:1MRK 9:1LUK 9:272PE 1:16REV 21:23In this sermon, the speaker emphasizes the importance of understanding the sovereignty of God and the responsibility of man. He mentions that these concepts can be learned from the parables in the Bible. The speaker also references a specific hymn, "Wonderful Savior," and encourages the congregation to focus on the salvation and love of Jesus. He then discusses a case he was involved in, where he advised others to keep the truth confidential, highlighting the need to recognize the majesty of God. The sermon concludes with a reference to 2nd Peter, where the speaker discusses the power and coming of Jesus Christ and the future reign of the kingdom.
John 9
By W.F. Anderson71400:00MAT 5:17JHN 13:172TI 3:16JAS 1:222PE 1:16In this sermon, the speaker emphasizes the importance of the word of God and its authority in the life of a believer. He references 2 Peter 1:16, where Peter declares that they were eyewitnesses of Jesus' majesty and did not follow cleverly devised myths. The speaker also discusses the significance of the prophetic word and its reliability. He then moves on to talk about the New Testament and how it confirms the authority of the Old Testament. The sermon concludes with a discussion on the ministry of the Holy Spirit and the importance of understanding the Bible's teaching about itself.
The Gospels of Christ
By W.H. Griffith Thomas0MAT 16:15LUK 1:1JHN 1:14JHN 5:39JHN 10:10JHN 14:6JHN 20:301CO 15:32PE 1:161JN 1:1W.H. Griffith Thomas delves into the profound question of the character of Jesus Christ as depicted in the Gospels, challenging listeners to consider whether this portrayal is real or a creation of the writers. The argument presented emphasizes the consistency and realism of Jesus' character, pointing towards its authenticity and historical accuracy. Various scholars and critics acknowledge the unparalleled nature of Jesus' depiction in the Gospels, highlighting the impossibility of such a character being invented by ordinary men. The sermon explores the unique and natural portrayal of the sinless Jesus, underscoring the impact and significance of His life on human history and spirituality.
The New Testament Documents:their Date and Attestation
By F.F Bruce0LUK 1:1JHN 20:301CO 15:32TI 3:162PE 1:16F.F. Bruce delves into the New Testament documents, highlighting the historical nature of the first five books, including the Gospels and Acts, which narrate the good news of Jesus Christ's redemption. He discusses the dates of these documents, suggesting the completion of the New Testament around AD 100, with the Gospels possibly written earlier than commonly believed. Bruce emphasizes the early existence of the New Testament through manuscript attestation, comparing it to classical works and noting the wealth of evidence supporting its authenticity.
Day 74, Mark 9
By David Servant02PE 1:16David Servant emphasizes the importance of faith and trust in Jesus, drawing from the experiences of Peter, James, and John witnessing the transfiguration and Jesus' disappointment in the lack of faith among the apostles. He highlights Peter's unwavering faith, even unto martyrdom, and contrasts it with the apostles' struggle with faith when faced with challenges. Servant underscores Jesus' response to doubt and the necessity of wholehearted belief, urging listeners to trust in Him despite difficulties and uncertainties.
"Christ Jesus, Our Hope"
By H.J. Vine0MAT 16:16ACT 4:12EPH 5:32PHP 2:102TI 2:102PE 1:16REV 22:7H.J. Vine preaches about the importance of sticking to the Scriptures and the themes revealed by the Spirit of God, focusing on the near return of Jesus Christ. He emphasizes the significance of understanding and sharing the prophetic Scriptures, highlighting the glory of Christ's relationship with the Father and the Church. Vine draws parallels from Genesis to Revelation, showcasing how Christ and the Church are beautifully intertwined in God's eternal plan, culminating in the Bride, the Lamb's wife, sharing in His supremacy and glory.
The Bible: Human or Divine?
By Hank Hanegraaff02PE 1:16Hank Hanegraaff emphasizes the importance of defending the faith by showcasing the divine origin of the Bible over human authorship. By using the acronym M-A-P-S, he delves into Manuscripts, Archaeology, Prophecy, and Statistics to demonstrate the reliability and trustworthiness of Scripture. Through strong manuscript support, eyewitness credentials, archaeological evidence, accurate prophecies, and statistical improbabilities, the Bible's divine nature is affirmed, providing believers with a solid foundation to answer objections and stand firm in their faith.
Spiritual Ambition
By John Bramhall0GAL 6:102PE 1:12PE 1:52PE 1:162PE 1:192PE 3:52PE 3:18John Bramhall preaches on the condition of professing Christendom and the unbelieving world at the end of the age, highlighting the presence of false teachers spreading unsound doctrine and the increase of scoffing infidels as signs of the last days. He emphasizes the need for diligence among believers to combat spiritual inertia and the danger of following damnable heresies. Bramhall encourages believers by presenting the glory of the coming kingdom of Jesus Christ as an incentive for spiritual ambition, drawing from personal experiences and the Word of God.
Visible Evidence From Outer Space
By Ernest O'Neill0LUK 24:39JHN 3:16JHN 20:29JHN 21:25ACT 1:3ROM 10:171CO 15:3HEB 11:12PE 1:161JN 5:11Ernest O'Neill explores the existence of a superhuman life beyond our earthly realm, pointing to the empirical evidence found in the life, death, and resurrection of Jesus Christ as a unique Son of the Creator of the universe. He emphasizes the reliability of historical accounts from eyewitnesses like Peter and John, as well as non-biblical sources such as Tacitus and Josephus, confirming the reality of Jesus' life and impact. O'Neill challenges listeners to consider the overwhelming evidence that Jesus lived on earth and was connected to a superhuman life, inviting further exploration into this profound truth.
The Appearing and Kingdom of the Lord Jesus.
By William Kelly0EZK 43:1MAT 19:28JHN 3:12JHN 17:22ROM 8:19EPH 1:10COL 1:202PE 1:16REV 20:6REV 21:9William Kelly preaches about the distinct proof that the appearing of the Lord Jesus will introduce His kingdom over the earth, emphasizing the immense importance of His coming in inaugurating a change for the world, restoring all things and putting down every opposing influence. The sermon highlights the need for repentance and conversion, especially for Israel, as a condition for the great revolution yet to take place. It contrasts the present state of the Church with the future millennial age, where earthly and heavenly elements will be united under the Lord Jesus in visible glory, showcasing a harmonious blending of the earthly with the heavenly.
2 Peter 1:16
By John Gill0Eyewitness TestimonyThe Certainty of Christ's ReturnMAT 14:3MAT 16:27JHN 1:14ROM 1:41TI 1:4TIT 1:14HEB 2:31PE 1:72PE 1:16REV 1:7John Gill emphasizes that the apostles did not follow cleverly devised fables but instead proclaimed the truth of Christ's power and coming based on their firsthand experiences and prophetic evidence. He contrasts the false teachings and myths prevalent in their time with the authentic witness of Christ's transfiguration, which affirmed His divine glory and future return. Gill highlights the significance of the apostles' eyewitness accounts as a foundation for their ministry, reinforcing the certainty of Christ's promises and the reality of His second coming.
Jesus Foretells His Death, Resurrection and Glorification Matthew 16:21-17:9
By David Servant0MAT 16:141CO 15:512PE 1:16David Servant preaches about Peter's initial misunderstanding of Jesus' purpose to die for our sins, emphasizing the importance of dying to selfish desires and living for Jesus. Jesus expects His followers to give up their selfish ambitions and fully commit to Him, promising true life in return. The transfiguration of Jesus on the mountain reveals the reality of life after death, with Moses and Elijah appearing and conversing with Jesus, indicating that spirits live on after physical death.
The Facts of the External Resurrection of Christ
By Adolf Schlatter0JHN 20:29ROM 10:171CO 15:14HEB 11:12PE 1:16Adolf Schlatter emphasizes that the disciples did not base their faith in Jesus on internal mystical experiences but on the objective truth of what God did through Christ. The early Christians understood faith through sober reasoning and the tangible evidence of God's actions, rather than seeking emotional enhancements or mystical visions. The disciples' conviction of encountering the risen Jesus was not rooted in subjective visionary states but in the external event of Easter, which provided the foundation and power for their lives.
What Must Men Believe to Be Saved?
By Benjamin Franklin0MAT 16:16MRK 16:16JHN 3:36ACT 8:37ACT 17:30ROM 5:11CO 15:122CO 6:2HEB 11:62PE 1:16Benjamin Franklin preaches about the importance of believing in Jesus Christ for salvation, emphasizing that without faith in Christ, one cannot please God or be justified. He highlights that the central belief required for salvation is that Jesus is the Christ, the Son of God, and that this belief is the foundation of Christianity. Franklin urges listeners to focus on Christ as the central point of their faith, rather than getting caught up in theological debates or human doctrines. He stresses the need for all people to repent, believe in the resurrection of Jesus, and confess Him as Lord in order to be saved.
2 Peter 1:18
By John Gill0Divine RevelationAssurance of Christ's Return2PE 1:16John Gill emphasizes the significance of the voice from heaven heard by Peter, James, and John during the Transfiguration of Christ, which confirmed Jesus' divine glory and authority. This event served as a powerful testimony to the apostles, affirming their faith in Christ's future return in power and glory. Gill explains that the 'holy mount' refers to the mountain where this divine revelation occurred, highlighting the sacredness of the moment. The apostles were not only witnesses to this miraculous event but were also compelled to share the truth of Christ's power and coming based on both their experience and the prophetic word. This sermon encourages believers to trust in the certainty of Christ's return, grounded in both personal experience and Scripture.
The Power and Presence of the Lord Jesus Christ
By T. Austin-Sparks0Spiritual VisionThe Majesty of Christ2PE 1:16T. Austin-Sparks emphasizes the profound impact of the power and presence of the Lord Jesus Christ, as illustrated by the Transfiguration. He explains that this event not only confirmed the prophecies of the Old Testament but also serves as a transformative experience for believers, urging them to seek an inward vision of Christ that shapes their lives. Sparks highlights that true spiritual vision leads to a sense of purpose, cohesion, and endurance in the Christian life, as seen in the lives of Peter, Paul, and others who encountered the glorified Lord. The sermon calls for a renewed understanding of Jesus' majesty and the implications of His presence in the lives of believers today.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Cunningly devised fables - Σεσοφισμενοις μυθοις. I think, with Macknight and others, from the apostle's using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes.
Jamieson-Fausset-Brown Bible Commentary
For--reason why he is so earnest that the remembrance of these things should be continued after his death. followed--out in detail. cunningly devised--Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare Co1 3:13). But compare also Pe2 2:3, "feigned words." fables--as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth. when we made known unto you--not that Peter himself had personally taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (Pe2 1:1, including, but not restricted, as First Peter, to the churches in Pontus, &c.). power--the opposite of "fables"; compare the contrast of "word" and "power," Co1 4:20. A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (Pe2 3:4): I, James and John, saw with our own eyes a mysterious sample of His coming glory. were--Greek, "were made." eye-witnesses--As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration. his--emphatical (compare Greek): "THAT great ONE'S majesty."
John Gill Bible Commentary
For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Tit 1:14 which their traditionary and oral law, their Talmud, and other writings, mention; as concerning the temporal kingdom of the Messiah, the sumptuous feast, and carnal pleasures and entertainments, of that state, with many other things; some of which indeed are not very cunningly put together, but weak enough: or Gentile fables concerning the theogony and exploits of their deities; and which may be meant by fables and endless genealogies in Ti1 1:4, and especially reference may be had to the metamorphoses of their gods, and their fables relating to them, devised by Ovid, and others, since the apostle is about to speak of the metamorphosis, or transfiguration of Christ; and also other fables with which their poets and histories abound; and likewise the prophecies of the Sibyls, and the oracles at Delphos, and elsewhere: or the fabulous accounts of the followers of Simon Magus concerning God, angels, the creation of the world, and the several Aeones; or the more artful composures of the false teachers, set off with all the cunning, sophistry, wit, and eloquence they were masters of. Now in order to set forth the nature, excellency, and certainty of the doctrine the apostle taught, especially that part of it which respected the coming of Christ; and to show that it was worth his while to put them in mind of it, and theirs to remember it; he observes, that he and his fellow apostles did not proceed in their account of it on such a foundation, but upon an evidence which they had received, both with their eyes and ears, and also on a word of prophecy surer than that: when we made known unto you the power and coming of our Lord Jesus Christ; not his first coming, though that, and the benefits arising from it, were the subject of their ministry; and that was attended with divine power, which appeared in the incarnation of Christ itself, which was owing to the power of the Highest; and was seen in his doctrine and ministry, which were with great authority; and in the miracles which he wrought, which proved him to have power equal with God, his Father; and in the work of redemption, which he came about and finished; in doing which he made an end of sin, and saved his people from it, redeemed them from the curse of the law, overcame the world, destroyed Satan, and abolished death; and especially in his resurrection from the dead, when he was declared to be the Son of God with power: but notwithstanding his first coming was in great humility, in much meanness and imbecility, he grew up as a tender plant, and was encompassed with infirmities, and at last was crucified through weakness. This therefore was to be understood of an after coming of his, which the apostle had wrote of, and made known in his former epistle, Pe1 1:7 and which he puts them in mind of in this, Pe2 3:1, nor is the word used of any other coming of Christ, and this will be with power; and it designs his more near coming to take vengeance on the Jewish nation, and deliver his people from the afflictions and persecution they laboured under, and which was with great power; see Mat 14:3, or more remote, namely, at the last day, when there will be a great display of power in raising the dead, gathering all nations before him, separating them one from another, passing the final sentence on each, and executing the same in the utter destruction of the wicked, and the complete glorification of the saints. But were eyewitnesses of his majesty; meaning, not of the glory of his divine nature by faith, and with the eyes of their understanding, while others only considered him as a mere man; nor of the miracles he wrought, in which there was a display of his glory and majesty, of all which the apostles were eyewitnesses; but of that glory and greatness which were upon him, when he was transfigured on the mount before them; then his face was as the sun, and such a glory on his whole body, that it darted through his clothes, and made them glitter like light, and as white as snow, and so as no fuller on earth could whiten them; at which time also Moses and Elijah appeared in glorious forms: and now this was a prelude and pledge of his power and coming, of his kingdom coming with power, and of his coming in his own, and his Father's glory, and in the glory of the holy angels. This was a proof that notwithstanding his meanness in his incarnate state, yet he was glorified, and would be glorified again; and this was a confirmation of it to the apostles, and might be to others: see Mat 16:27.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty. 1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.