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Scripture Reading: 2 Pet. 1:12-21
After a word of introduction (2 Pet. 1:1-2), Peter speaks concerning the divine provision (2 Pet. 1:3-21). The divine provision includes two matters: the impartation of the divine power (2 Pet. 1:3-11) and the shining of the divine truth (2 Pet. 1:12-21). Regarding the impartation of the divine power, we have two main points: all things related to life and godliness with the divine nature (vv. 3-4) and the development by the growth in life unto the rich entrance into the eternal kingdom (vv. 5-11). Regarding the shining of the divine truth, there are also two main points: the glory of the apostles’ witnessing (vv. 12-18) and the light of the prophetic word (vv. 19-21). In this message we shall cover these two matters concerning the shining of the divine truth.
Second Peter 1:12 says, “Wherefore I shall be ready always to remind you concerning these things, even though you know them and have been established in the present truth.” By “these things” Peter means things such as the divine power, the things concerning life and godliness, the divine nature, and the development of the divine riches in our experience. Peter was always ready to remind the saints concerning these things, even though they had come to know them and had been established in the present truth, the truth which they already possessed.
By “the present truth” Peter means the truth which is present with the believers and which they have already received and now possess. In the first section of this chapter (vv. 1-11), Peter uses the provision of the divine life for the proper Christian life to inoculate against apostasy. In the second section (vv. 12-21), he uses the revelation of the divine truth, as the second antidote, to inoculate against the heresy in the apostasy, a heresy similar to today’s Modernism.
In verses 13 and 14 Peter says, “And I count it right, as long as I am in this tabernacle, to stir you up by a reminder, knowing that the putting off of my tabernacle is imminent, even as also our Lord Jesus Christ made clear to me.” The word “tabernacle” refers to the temporal body (2 Cor. 5:1). To put off the tabernacle is to put off the body, to be unclothed of the body (2 Cor. 5:4), to leave the body, to die physically. Peter, like Paul (2 Tim. 4:6), knew that he would leave the world by martyrdom, and he was ready for this. He remembered the Lord’s word to him concerning his death, when He charged him to feed His sheep (John 21:15-19).
In verse 15 Peter continues, “And I will also be diligent, that after my exodus you may be able to have these things always in remembrance.” By “exodus” or departure (the same Greek word is used in Luke 9:31), Peter means to leave the world. Once again, “these things” refer to what Peter has covered in 1:1-11.
In verse 16 Peter goes on to say, “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 became eyewitnesses of that One’s majesty.” Myths were superstitious stories cleverly devised in Greek philosophy, which was related to the apostasy. The apostles preached and taught concerning the power and coming (Gk. parousia, presence) of the Lord Jesus Christ. To unbelievers, the preaching concerning the Lord’s coming sounded very much like a myth or superstitious tale. But here Peter says that the apostles did not follow cleverly devised myths when they made known the power and coming of the Lord Jesus Christ.
Concerning the word “eyewitnesses” Darby comments, “‘Admitted into immediate vision of the glory,’ a word used for full initiation into the mysteries.” Peter realizes that he James, and John were admitted to the highest degree of initiation at the Lord’s transfiguration, admitted to be the initiated spectators of His majesty. Peter considers the Lord’s transfiguration as a figure of His second coming, even as the Lord did in Luke 9:26-36. The Lord’s transfiguration in glory was a fact, and Peter was in it. The Lord’s coming back in glory will also be a fact as real as His transfiguration, and Peter will also be in it. This is not a cleverly devised myth passed on to the believers by the apostles.
Peter says that the apostles became eyewitnesses of the Lord’s majesty. This majesty denotes magnificence, greatness in splendor, honor, and glory, even magnificent glory (2 Pet. 1:17), as appeared to the eyes of Peter and the other two disciples in the Lord’s transfiguration (Matt. 17:2; Luke 9:32).
In verse 16 Peter seems to be saying, “We have told you that the Lord Jesus will come back in glory. This is not a tale or a myth. Even when He was on earth, the glory came out of Him, and He was transfigured. We saw His majesty when we were with Him on the mountain. We were eyewitnesses; we were initiated into a vision of His glory.”
In this verse Peter combines the Lord’s transfiguration with His coming back. This means that Christ’s transfiguration is a prefigure of His coming. In Luke 9:26-36 the Lord Jesus also indicated that His transfiguration was a figure of His glory in His coming back.
In verses 17 and 18 Peter continues, “For He received from God the Father honor and glory, such a voice being borne to Him by the magnificent glory: This is My beloved Son, in whom I delight. And this voice we heard being borne out of heaven, being together with Him in the holy mountain.” Honor is a matter of position, and glory is a matter of state. On the mount of transfiguration, the Lord was in a position of honor and in a state of glory.
Peter says that a voice was borne to the Lord by the magnificent glory. This magnificent glory denotes the overshadowing cloud at the Lord’s transfiguration (Luke 9:34-35), like the shekinah glory overshadowing the propitiation cover (Exo. 25:20; 40:34).
If we read the account in Matthew, Mark, and Luke concerning the Lord’s transfiguration, we shall see that the magnificent glory in verse 17 refers to the overshadowing cloud. Peter, James, and John saw the cloud, and that cloud was the glory. Likewise, in ancient times, after the tabernacle had been erected, it was filled with the glory of God, for the cloud of God’s glory overshadowed the tabernacle. It would have been difficult to discern the cloud from the glory, because the cloud was with the glory.
This Epistle was written in the time of the church’s degradation and apostasy. This apostasy was the background of this book. Peter’s burden was to inoculate the believers against the poison of apostasy. Apostasy is a deviation from fundamental truth or belief. Approximately thirty years after the church had been established, apostasy began to creep in. There was a deviation from the track of fundamental belief. Certain ones were teaching heresy. One of these heresies was that the preaching concerning the coming back of the Lord Jesus in glory is a myth, a tale that is not believable or trustworthy. As we shall see when we come to chapter three, certain mockers said, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation” (3:4). These heretics and apostates regarded the teaching that the Lord would come back in glory to judge the earth as a superstitious tale.
The heretics at the time this Epistle was written can be compared to today’s Modernists. The Modernists are a class of teachers who claim that the Bible is not inspired by God and that the miracles recorded in the Bible are merely superstitious stories. For example, Modernists do not believe that the children of Israel crossed the Red Sea in a miraculous way. Instead, some Modernists think that the children of Israel walked through shallow water, water that was made shallow by the blowing of a strong wind. In like manner, Modernists do not believe that the Lord Jesus fed the multitude with five loaves and two fishes. They explain this by saying that those in the crowd brought food with them and simply ate whatever they had brought. Even more serious, Modernists teach that Jesus was not born of a virgin and that He was not God. They claim that He died on the cross not for our redemption, but as a sacrifice for the kind of ism in which He believed. Furthermore, they do not believe in the bodily resurrection of the Lord Jesus. In many respects, the Modernists of today and the heretics of the first century are similar.
In this Epistle Peter is giving the believers a strong testimony as an inoculation against heresy. This is the reason he points out that the apostles did not follow cleverly devised myths when they spoke to them about the coming of the Lord Jesus. Peter seems to be saying, “Don’t listen to the heretics. Along with John and James, I was an eyewitness of the Lord’s majesty on the holy mountain. We were with Him when He was transfigured, and we heard the voice declaring, This is My beloved Son, in whom I delight.’ What we have told you is not a legend, myth, or superstitious tale. We testified of what we have seen and heard. We saw the Lord Jesus transfigured, and we know that as He was glorified in His transfiguration, so He will come again in glory. You need to receive our word and believe it.”
In 1:19-21 Peter goes on to use the prophetic word found in the Old Testament to confirm their testimony. Both the apostles’ witness and the prophetic word in the Scriptures are the shining of the truth. This shining is part of the divine provision, the provision God has made by His power so that His elect children may be able to stay away from heresy and apostasy.
In verse 19 Peter continues, “And we have the prophetic word made more firm, to which you do well to give heed as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.” “And” indicates that in addition to the truth of the Lord’s transfiguration covered in the preceding verses as the inoculation against superstitious myths, the truth of the prophetic word is used for a more sure confirmation. After speaking of his personal experience of the Lord’s glory in His transfiguration, Peter goes on to use the word of the prophets to confirm his testimony and strengthen it.
Peter indicates that the believers do well to give heed to the prophetic word. This means that they were studying the Old Testament prophecies and giving heed to them.
Peter likens the word of prophecy in the Scripture to a lamp shining in a dark place. This indicates that this age is a dark place in the dark night (Rom. 13:12) and that all the people of this world are moving and acting in darkness. It also indicates that the prophetic word of the Scripture, as the shining lamp to the believers, conveys spiritual light to shine in their darkness (not merely knowledge in letters for mental apprehension) and guides them to enter into a bright day, even to pass through the dark night until the day of the Lord’s appearing dawns.
The Greek words rendered “dark place” may also be translated murky place, a place that is squalid, dry, and neglected. This is a metaphor, illustrating the darkness in the apostasy. This age is a dark, murky, squalid place. But the prophetic word is a lamp shining in the darkness.
Peter says that we do well to give heed to the prophetic word until the day dawns and the morning star arises in our hearts. This also is a metaphor, illustrating a time coming which will be full of light, as a bright day dawning, with the morning star, before dawn, rising in the hearts of the believers, who are illuminated and enlightened by giving heed to the shining word of the prophecy of Scripture. In the time of apostasy the believers do well to give heed in this matter so that the prophetic word, as a lamp, may shine through the darkness of apostasy until such a day dawns upon them. This will cause and encourage them to seek earnestly the Lord’s presence and be watchful that they not miss the Lord in the secret part of His parousia, when He comes as a thief (Matt. 24:27; 2 Thes. 2:8). Hence, this metaphor should allude to the coming age, the age of the kingdom, as a day that will dawn at the appearing (the coming) of the Lord (2 Pet. 1:16) as the Sun of righteousness (Mal. 4:2), whose light will shine to break through the gloom of the dark night of this age. Preceding this, the Lord will appear as the morning star (Rev. 2:28; 22:16) in the darkest hour of the night to those who are watchful and looking for His dear appearing (2 Tim. 4:8). They have been enlightened by the shining of the prophetic word, which is able to lead them to the dawning day.
It is correct to say that the dawning of the day in 1:19 refers to the time of the Lord’s coming back. On that day, the Lord will shine as the Sun of righteousness. The time that is very close to the Lord’s appearing may be likened to early morning, at which time the Lord Jesus will be the morning star to His watchful believers. Although all this is true, Peter is saying something even more. Actually, in 1:19 Peter covers two matters at the same time. He is saying that the entire world is a dark place and that this present age is a dark night. If we did not have the prophecies of the Bible, we also would be in darkness, for we would not have a lamp. But the prophetic word is our lamp shining in the darkness. As we give heed to this prophetic word, we receive the shining of the light. Eventually, this light will shine until a spiritual day dawns within us, and a morning star rises in our hearts. Therefore, Peter first is speaking of a spiritual day, a day that dawns within us. He also speaks of a future day, the day of the Lord’s coming back.
Our experience confirms the fact that in 1:19 Peter is speaking both of a spiritual day and the day of the Lord’s coming. Many times we were in darkness and came to the prophecies in the Bible. As we studied the prophecies, a lamp began to shine within us. Spontaneously we had the sense that no longer were we in the night but in the day, for a spiritual day had dawned within us. We have not only the shining of a lamp, but also the dawning of a day. How pleasant it is for the morning star to rise up in our hearts! Although there may be darkness all around us, within us there is a morning star.
As we have pointed out, the dawning day in 1:19 also refers to a future day when the Lord Jesus will come back as the Sun of righteousness. Before His visible coming, He will be the morning star to those who watch for Him. Therefore, Peter’s word in 1:19 applies both to our spiritual situation and to the Lord’s coming.
If we give heed to the prophecies of the Bible, we shall experience a lamp shining within us, enjoy the morning star rising in our hearts, and have a spiritual day dawning within us. We may remain in this condition until the actual time comes when the Lord Jesus appears as the morning star and there is the dawning of day with Him as the Sun of righteousness. I believe that this is the proper interpretation of 1:19.
Not long after I was saved, I began to read books on prophecy. During the years I was with the Brethren, I heard many messages on the prophecies in Daniel, Revelation, and other books. For more than half a century, my Christian life has been enlightened by these prophecies. Through Watchman Nee I became familiar with the writings of Pember, Govett, and Panton on prophecy. I can testify that the knowledge of these prophecies has helped to enlighten me. Although great changes have taken place in the world during the past fifty years, I have not been surprised, because of the light from the prophetic word in the Bible. I can also testify that, according to Peter’s word, I enjoy the morning star and the inward dawning of a spiritual day.
First we have the shining of the prophetic word, and then this shining becomes a day dawning within us. Outwardly we live in an age of darkness, but inwardly we are full of light. We may continue to enjoy the morning star and the dawning of a spiritual day until the time the Lord appears as the morning star to the watchful ones and dawns as the Sun of righteousness.
In these verses Peter seems to be saying, “Brothers, as Jewish believers you have much knowledge of the prophecies in the Old Testament, and you have heard our testimony concerning the Lord’s coming. Now some heretics are trying to tell you that this is a superstition, that it is a tale, myth, or legend. Don’t listen to them, and don’t accept heretical teachings. You have our testimony, and you have the prophetic word shining within you. This prophetic word should shine within you until the day dawns and the morning star arises in your hearts.”
In verse 20 Peter continues, “Knowing this first, that no prophecy of Scripture is of one’s own interpretation.” Here “one’s” refers to the prophet who spoke the prophecy or the writer who wrote the prophecy. Literally, the Greek word for “interpretation” means loosening, untying; hence, disclosure, exposition, solution. One’s own interpretation means the prophet’s or writer’s own exposition or solution, which is not inspired by God through the Holy Spirit. Peter’s thought here is that no prophecy of Scripture is of the prophet’s or writer’s own concept, idea, or understanding; that no prophecy comes from that source, the source of man; that no prophecy originates from the private and personal thought of any prophet or writer. This is confirmed and explained by the following verse.
Verse 21 says, “For no prophecy was ever borne by the will of man, but men spoke from God, being borne by the Holy Spirit.” “For” gives the explanation of the preceding verse. No prophecy of Scripture is of the prophet’s or writer’s solution, for no prophecy was ever borne or carried along by the will of man, but men spoke from God, being borne by the Holy Spirit.
The Greek word translated “borne” also means carried along. The same word is used in verses 17 and 18. No prophecy was ever carried along by the will of man. Man’s will, desire, and wish, with his thought and solution, are not the source from which any prophecy came. The source is God, by whose Holy Spirit men were carried along, as a ship by the wind, to speak out the will, desire, and wish of God.
Because the prophets were carried along by the Holy Spirit, what they uttered was not of their own interpretation or will. On the contrary, what they spoke was the will of God, the concept of God uttered by a prophet who was carried along by the Holy Spirit.
Verses 20 and 21 prove that the prophetic word is altogether reliable and trustworthy. The prophecy in the Scriptures did not come from man’s opinion. This prophecy is God’s word, God’s speaking. For this reason, we should believe whatever is prophesied in the Old Testament. Peter seems to be saying here, “The prophecy in the Bible is genuinely of God. Therefore, it is trustworthy. Do not listen to the heretical teachings of the apostates, of those who have deviated from the track of divine truth. Instead, you should give heed to the prophecies of the Old Testament and also hold to our testimony.”
As we shall see, in 2:1 Peter says, “But there arose also false prophets among the people, as also among you there will be false teachers, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.” Here Peter says that there were false prophets among the people in times past and that in the future there will be false teachers among the believers. These false teachers will bring in destructive heresies. Peter’s word at the end of chapter one leads him to go on to speak of apostasy in chapter two. Peter’s burden was to inoculate the believers against this apostasy.
