16 For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For we have not followed cunningly devised fables. It gives us much courage, when we know that we labor in a matter that is certain. Lest, then, the faithful should think that in these labors they were beating the air, he now comes to set forth the certainty of the gospel; and he denies that anything had been delivered by him but what was altogether true and indubitable: and they were encouraged to persevere, when they were sure of the prosperous issue of their calling. In the first place, Peter indeed asserts that he had been an eyewitness; for he had himself seen with his own eyes the glory of Christ, of which he speaks. This knowledge he sets in opposition to crafty fables, such as cunning men are wont to fabricate to ensnare simple minds. The old interpreter renders the word "feigned," (fictas;) Erasmus, "formed by art." It seems to me that what is subtle to deceive is meant: for the Greek word here used, sophizesthai, sometimes means this. And we know how much labor men bestow on frivolous refinements, and only that they may have some amusement. Therefore no less seriously ought our minds to be applied to know the truth which is not fallacious, and the doctrine which is not nugatory, and which discovers to us the glory of the Son of God and our own salvation. [1] The power and the coming. No doubt he meant in these words to include the substance of the gospel, as it certainly contains nothing except Christ, in whom are hid all the treasures of wisdom. But he distinctly mentions two things, -- that Christ had been manifested in the flesh, -- and also that power was exhibited by him. [2] Thus, then, we have the whole gospel; for we know that he, the long-promised Redeemer, came from heaven, put on our flesh, lived in the world, died and rose again; and, in the second place, we perceive the end and fruit of all these things, that is, that he might be God with us, that he might exhibit in himself a sure pledge of our adoption, that he might cleanse us from the defilement's of the flesh by the grace of his Spirit, and consecrate us temples to God, that he might deliver us from hell, and raise us up to heaven, that he might by the sacrifice of his death make an atonement for the sins of the world, that he might reconcile us to the Father, that he might become to us the author of righteousness and of life. He who knows and understands these things, is fully acquainted with the gospel. Were eyewitnesses, or beholders [3] We hence conclude, that they by no means serve Christ, nor are like the apostles, who presumptuously mount the pulpit to prattle of speculations unknown to themselves; for he alone is the lawful minister of Christ, who knows the truth of the doctrine which he delivers: not that all obtain certainty in the same way; for what Peter says is that he himself was present, when Christ was declared by a voice from heaven to be the Son of God. Three only were then present, but they were sufficient as witnesses; for they had through many miracles seen the glory of Christ, and had a remarkable evidence of his divinity in his resurrection. But we now obtain certainty in another way; for though Christ has not risen before our eyes, yet we know by whom his resurrection has been handed down to us. And added to this is the inward testimony of conscience, the sealing of the Spirit, which far exceeds all the evidence of the senses. But let us remember that the gospel was not at the beginning made up of vague rumors, but that the apostles were the authentic preachers of what they had seen.
1 - The verb sophiso, once used by Paul in 2-Timothy 3:15, means "to make wise," and in this sense it is used in the Sept.; and it may properly have a similar meaning here, "myths (or, fables) made wise," or made to appear wise a trade still carried on in the world. The idea of craft and subtlety is what is given to it in the classics. -- Ed.
2 - We have the same order as in several previous instances; "power" first, then "coming." It is the peculiar style of Scripture. -- Ed.
3 - Spectators, epoptai, lookers on, inspectors, surveyors -- it betokens those who not only see or behold a thing, but who attentively look on. It is more emphatical than autoptai, "eye-witnesses." -- Ed.
For we have not followed cunningly devised fables - That is, fictions or stories invented by artful men, and resting on no solid foundation. The doctrines which they held about the coming of the Saviour were not, like many of the opinions of the Greeks, defended by weak and sophistical reasoning, but were based on solid evidence - evidence furnished by the personal observation of competent witnesses. It is true of the gospel, in general, that it is not founded on cunningly devised fables; but the particular point referred to here is the promised coming of the Saviour. The evidence of that fact Peter proposes now to adduce.
When we made known unto you - Probably Peter here refers particularly to statements respecting the coming of the Saviour in his first epistle, 1-Peter 1:5, 1-Peter 1:13; 1-Peter 4:13; but this was a common topic in the preaching, and in the epistles, of the apostles. It may, therefore, have referred to statements made to them at some time in his preaching, as well as to what he said in his former epistle. The apostles laid great stress on the second coming of the Saviour, and often dwelt upon it. Compare 1-Thessalonians 4:16; Notes, Acts 1:11.
The power and coming - These two words refer to the same thing; and the meaning is, his "powerful coming," or his "coming in power." The advent of the Saviour is commonly represented as connected with the exhibition of power. Matthew 24:30, "coming in the clouds of heaven, with power." See the notes at that verse. Compare Luke 22:69; Mark 3:9. The "power" evinced will be by raising the dead; summoning the world to judgment; determining the destiny of men, etc. When the coming of the Saviour, therefore, was referred to by the apostles in their preaching, it was probably always in connection with the declaration that it would be accompanied by exhibitions of great power and glory - as it undoubtedly will be. The fact that the Lord Jesus would thus return, it is clear, had been denied by some among those to whom this epistle was addressed, and it was important to state the evidence on which it was to be believed. The grounds on which they denied it 2-Peter 3:4 were, that there were no appearances of his approach; that the premise had not been fulfilled; that all things continued as they had been; and that the affairs of the world moved on as they always had done. To meet and counteract this error - an error which so prevailed that many were in danger of "falling from their own steadfastness" 2-Peter 3:17 - Peter states the proof on which he believed in the coming of the Saviour.
But were eye-witnesses of his majesty - On the mount of transfiguration, Matthew 17:1-5. See the notes at that passage. That transfiguration was witnessed only by Peter, James, and John. But it may be asked, how the facts there witnessed demonstrate the point under consideration - that the Lord Jesus will come with power? To this it may be replied:
(1) that these apostles had there such a view of the Saviour in his glory as to convince them beyond doubt that he was the Messiah.
(2) that there was a direct attestation given to that fact by a voice from heaven, declaring that he was the beloved Son of God.
(3) that that transfiguration was understood to have an important reference to the coming of the Saviour in his kingdom and his glory, and was designed to be a representation of the manner in which he would then appear. This is referred to distinctly by each one of the three evangelists who have mentioned the transfiguration. Matthew 16:28, "there be some standing here which shall not taste of death until they see the Son of man coming in his kingdom;" Mark 9:1-2; Luke 9:27-28. The transfiguration which occurred soon after these words were spoken was designed to show them what he would be in his glory, and to furnish to them a demonstration which they could never forget, that he would yet set up his kingdom in the world.
(4) they had in fact such a view of him as he would be in his kingdom, that they could entertain no doubt on the point; and the fact, as it impressed their own minds, they made known to others. The evidence as it lay in Peter's mind was, that that transfiguration was designed to furnish proof to them that the Messiah would certainly appear in glory, and to give them a view of him as coming to reign which would never fade from their memory. As that had not yet been accomplished, he maintained that the evidence was clear that it must occur at some future time. As the transfiguration was with reference to his coming in his kingdom, it was proper for Peter to use it with that reference, or as bearing on that point.
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.
(10) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
(10) Another amplification taken from both the great certainty and also the excellency of his doctrine, of which our Lord Jesus Christ the Son of God is author, whose glory the apostle both saw and heard.
For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Titus 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 1-Timothy 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, 1-Peter 1:7 and which he puts them in mind of in this, 2-Peter 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 Matthew 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 Matthew 16:27.
The gospel is no weak thing, but comes in power, Romans 1:16. The law sets before us our wretched state by sin, but there it leaves us. It discovers our disease, but does not make known the cure. It is the sight of Jesus crucified, in the gospel, that heals the soul. Try to dissuade the covetous worldling from his greediness, one ounce of gold weighs down all reasons. Offer to stay a furious man from anger by arguments, he has not patience to hear them. Try to detain the licentious, one smile is stronger with him than all reason. But come with the gospel, and urge them with the precious blood of Jesus Christ, shed to save their souls from hell, and to satisfy for their sins, and this is that powerful pleading which makes good men confess that their hearts burn within them, and bad men, even an Agrippa, to say they are almost persuaded to be Christians, Acts 26:28. 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. The truth and reality of the gospel also are foretold by the prophets and penmen of the Old Testament, who spake and wrote under influence, and according to the direction of the Spirit of God. How firm and sure should our faith be, who have such a firm and sure word to rest upon! When the light of the Scripture is darted into the blind mind and dark understanding, by the Holy Spirit of God, it is like the day-break that advances, and diffuses itself through the whole soul, till it makes perfect day. As the Scripture is the revelation of the mind and will of God, every man ought to search it, to understand the sense and meaning. The Christian knows that book to be the word of God, in which he tastes a sweetness, and feels a power, and sees a glory, truly divine. And the prophecies already fulfilled in the person and salvation of Christ, and in the great concerns of the church and the world, form an unanswerable proof of the truth of Christianity. The Holy Ghost inspired holy men to speak and write. He so assisted and directed them in delivering what they had received from him, that they clearly expressed what they made known. So that the Scriptures are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and all the propriety of the words and expressions, come from God. Mix faith with what you find in the Scriptures, and esteem and reverence the Bible as a book written by holy men, taught by the Holy Ghost.
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 1-Corinthians 3:13). But compare also 2-Peter 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 (2-Peter 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," 1-Corinthians 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 (2-Peter 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."
For we have not followed cunningly devised fables. There was no mistake or doubt about the gospel, no such fables as the myths of the Gentiles.
When we made known unto you. Preached the coming into the world and the divine power of Christ.
But were eye witnesses. Since the apostles were personal witnesses of Christ's glory, they knew whereof they spoke.
For he received from God the Father honor and glory. He cites one scene that had witnesses where the divine glory rested upon Christ. The glory of the Transfiguration is the prophecy of the glory which will be revealed when Christ comes.
There came such a voice. God honored the Son by the Divine declaration. See Matthew 17:1-6.
And this voice we ourselves heard. Peter, and James and John, his companions on the holy mount. James was now dead, but John was still alive.
These things are worthy to be always had in remembrance For they are not cunningly devised fables - Like those common among the heathens. While we made known to you the power and coming - That is, the powerful coming of Christ in glory. But if what they advanced of Christ was not true, if it was of their own invention, then to impose such a lie on the world as it was, in the very nature of things, above all human power to defend, and to do this at the expense of life and all things only to enrage the whole world, Jews and gentiles, against them, was no cunning, but was the greatest folly that men could have been guilty of. But were eyewitnesses of his majesty - At his transfiguration, which was a specimen of his glory at the last day.
*More commentary available at chapter level.