Calvin's Commentaries
The Pastoral Epistles (Volume XXII)
2 Peter 1:16-21
16.
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 eye-witness; 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, sofi?>zesqai,
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 eye-witnesses,
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.
17.
For he received
from God the Father. He
chose one memorable example out of many, even that of Christ, when, adorned
with celestial glory, he conspicuously displayed his divine majesty to his
three disciples. And though Peter does not relate all the circumstances, yet
he sufficiently designates them when he says,
that a voice came from the magnificent glory.
For the meaning is, that nothing earthly was seen there, but that a
celestial majesty shone on every side. We may hence conclude what those
displays of greatness were which the evangelists relate. And it was
necessarily thus done, in order that the authority of that voice which came
might be more awful and solemn, as we see that it was done all at once by
the Lord. For when he spoke to the fathers, he did not only cause his words
to sound in the air, but by adding some symbols or tokens of his presence,
he proved the oracles to be his.
This is my beloved Son.
Peter then mentions this voice, as though it was sufficient alone as s full
evidence for the gospel, and justly so. For when Christ is acknowledged by
us to be him whom the Father has sent, this is our highest wisdom. There are
two parts to this sentence. When he says, "This is," the expression is very
emphatical, intimating, that he was the Messiah who had been so often
promised. Whatever, then, is found in the Law and the Prophets respecting
the Messiah, is declared here, by the Father, to belong to him whom he so
highly commended. In the other part of the sentence, he announces Christ as
his own Son, in whom his whole love dwells and centres. It hence follows
that we are not otherwise loved than in him, nor ought the love of God to be
sought anywhere else. It is sufficient for me now only to touch on these
things by the way.
18.
In the holy mount.
He calls it the holy mount, for the same reason that the ground was
called holy where God appeared to Moses. For wherever the Lord comes, as he
is the fountain of all holiness, he makes holy all things by the odor of his
presence. And by this mode of speaking we are taught, not only to receive
God reverently wherever he shews himself, but also to prepare ourselves for
holiness, as soon as he comes nigh us, as it was commanded the people when
the law was proclaimed on Mount Sinai. And it is a general truth,
"Be ye holy, for I am holy, who
dwell in the midst of you." (Leviticus
11:44; 19:2)
19.
We have also.
He now shews that the truth of the gospel is founded
on the oracles of the prophets, lest they who embraced it should hesitate to
devote themselves wholly to Christ: for they who waver cannot be otherwise
than remiss in their minds. But when he says, "We have," he refers to
himself and other teachers, as well as to their disciples. The apostles had
the prophets as the patrons of their doctrine; the faithful also sought from
them a confirmation of the gospel. I am the more disposed to take this view,
because he speaks of the whole Church, and makes himself one among others.
At the same time, he refers more especially to the Jews, who were well
acquainted with the doctrine of the prophets. And hence, as I think, he
calls their word more
sure or firmer.
For they who take the
comparative for a positive, that is, "more sure," for "sure," do not
sufficiently consider the whole context. The sense also is a forced one,
when it is said to be "more sure," because God really completed what he had
promised concerning his Son. For the truth of the gospel is here simply
proved by a twofold testimony, -- that Christ had been highly approved by
the solemn declaration of God, and, then, that all the prophecies of the
prophets confirmed the same thing. But it appears at first sight strange,
that the word of the prophets should be said to be more sure or firmer than
the voice which came from the holy mouth of God himself; for, first, the
authority of God's word is the same from the beginning; and, secondly, it
was more confirmed than previously by the coming of Christ. But the solution
of this knot is not difficult: for here the Apostle had a regard to his own
nation, who were acquainted with the prophets, ,and their doctrine was
received without any dispute. As, then, it was not doubted by the Jews but
that all the things which the prophets had taught, came from the Lord, it is
no wonder that Peter said that their word was more sure. Antiquity also
gains some reverence. There are, besides, some other circumstances which
ought to be noticed; particularly, that no suspicion could be entertained as
to those prophecies in which the kingdom of Christ had so long before been
predicted.
The question, then, is not
here, whether the prophets deserve more credit than the gospel; but Peter
regarded only this, to shew how much deference the Jews paid to those who
counted the prophets as God's faithful ministers, and had been brought up
from childhood in their school.
1
Whereunto ye do well.
This passage is, indeed, attended with some more difficulty; for it may be
asked, what is the day which Peter mentions? To some it seems to be the
clear knowledge of Christ, when men fully acquiesce in the gospel; and the
darkness
they explain as existing, when they, as yet,
hesitate in suspense, and the doctrine of the gospel is not received as
indubitable; as though Peter praised those Jews who were searching for
Christ in the Law and the Prophets, and were advancing, as by this preceding
light towards Christ, the Sun of righteousness, as they were praised by
Luke, who, having heard Paul preaching, searched the Scripture to know
whether what he said was true. (Acts
17:11)
But in this
view there is, first, an inconsistency, because it thus seems that the use
of the prophecies is confined to a short time, as though they would be
superfluous when the gospel-light is seen. Were one to object and say, that
this does not necessarily follow, because
until does not always
denote the end. To this I say, that in commands it cannot be otherwise
taken: "Walk until you finish your course;" "Fight until you conquer." In
such expressions we doubtless see that a certain time is specified.
2
But were I to concede this point, that the reading of the prophets is not
thus wholly cast aside; yet every one must see how frigid is this
commendation, that the prophets are useful until Christ is revealed to us;
for their teaching is necessary to us until the end of life. Secondly, we
must bear in mind who they were whom Peter addressed; for he was not
instructing the ignorant and novices, who were as yet in the first
rudiments; but even those respecting whom he had before testified, that they
had obtained the same precious faith, and were confirmed in the present
truth. Surely the gross darkness of ignorance could not have been ascribed
to such people. I know what some allege, that all had not made the same
progress, and that here beginners who were as yet seeking Christ, are
admonished.
But as it is
evident from the context, that the words were addressed to the same persons,
the passage must necessarily be applied to the faithful who had already
known Christ, and had become partakers of the true light. I therefore extend
this darkness, mentioned by Peter, to the whole course of life, and the day,
I consider will then
shine on us when we shall see face to
face, what we now see through a glass darkly. Christ, the Sun of
righteousness, indeed, shines forth in the gospel; but the darkness of death
will always, in part, possess our minds, until we shall be brought out of
the prison of the flesh, and be translated into heaven. This, then, will be
the brightness of day, when no clouds or mists of ignorance shall intercept
the bright shining of the Sun.
And doubtless we are so far
from a perfect day, as our faith is from perfection. It is, therefore, no
wonder that the state of the present life is called darkness, since we are
far distant from that knowledge to which the gospel invites us.
3
In short, Peter reminds us that
as long as we sojourn in this world, we have need of the doctrine of the
prophets as a guiding; light; which being extinguished, we can do nothing
else but wander in darkness; for he does not disjoin the prophecies from the
gospel, when he teaches us that they shine to shew us the way. His object
only was to teach us that the whole course of our life ought to be guided by
God's word; for otherwise we must be involved on every side in the darkness
of ignorance; and the Lord does not shine on us, except when we take his
word as our light.
But he does
not use the comparison,
light, or lamp, to
intimate that the light is small and sparing, but to make these two things
to correspond,--that we are without light, and can no more keep on the right
way than those who go astray in a dark night; and that the Lord brings a
remedy for this evil, when he lights a torch to guide us in the midst of
darkness.
What he
immediately adds respecting
the day star does not however seem
altogether suitable to this explanation; for the real knowledge, to which we
are advancing through life, cannot be called the beginning of the day. To
this I reply, that different parts of the day are compared together, but the
whole day in all its parts is set in opposition to that darkness, which
would wholly overspread all our faculties, were not the Lord to come to our
help by the light of his word.
This is a remarkable passage:
we learn from it how God guides us. The Papists have ever and anon in their
mouth, that the Church cannot err. Though the word is neglected, they yet
imagine that it is guided by the Spirit. But Peter, on the contrary,
intimates that all are immersed in darkness who do not attend to the light
of the word. Therefore, except thou art resolved wilfully to cast thyself
into a labyrinth, especially beware of departing even in the least thing
from the rule and direction of the word. Nay, the Church cannot follow God
as its guide, except it observes what the word prescribes.
In this passage Peter also
condemns all the wisdom of men, in order that we may learn humbly to seek,
otherwise than by our own understanding, the true way of knowledge; for
without the word nothing is left for men but darkness.
It further deserves to be
noticed, that he pronounces on the clearness of Scripture; for what is said
would Be a false eulogy, were not the Scripture fit and suitable to shew to
us with certainty the right way. Whosoever, then, will open his eyes through
the obedience of faith, shall by experience know that the Scripture has not
been in vain called a light. It is, indeed, obscure to the unbelieving; but
they who are given up to destruction are wilfully blind. Execrable,
therefore, is the blasphemy of the Papists, who pretend that the light of
Scripture does nothing but dazzle the eyes, in order to keep the simple from
reading it. But it is no wonder that proud men, inflated with the wind of
false confidence, do not see that light with which the Lord favors only
little children and the humble. With a similar eulogy David commends the law
of God in Psalms 19 and 119.
20.
Knowing this first.
Here Peter begins to shew how our minds are to be prepared, if we really
wish to make progress in scriptural knowledge. There may at the same time be
two interpretations given, if you read
ejphlu>sewv as some do,
which means occurrence, impulse; or, as I have rendered it, interpretation,
ejpilu>sewv
But almost all give this meaning, that we ought not to rush on headlong and
rashly when we read Scripture, confiding in our own understanding. They
think that a confirmation of this follows, because the Spirit, who spoke by
the prophets, is the only true interpreter of himself.
This explanation contains a
true, godly, and useful doctrine, that then only are the prophecies read
profitably, when we renounce the mind and feelings of the flesh, and submit
to the teaching of the Spirit, but that it is an impious profanation of it;
when we arrogantly rely on our own acumen, deeming that sufficient to enable
us to understand it, though the mysteries contain things hidden to our
flesh, and sublime treasures of life far surpassing our capacities. And this
is what we have said, that the light which shines in it, comes to the humble
alone.
But the
Papists are doubly foolish, when they conclude from this passage, that no
interpretation of a private man ought to be deemed authoritative. For they
pervert what Peter says, that they may claim for their own councils the
chief right of interpreting Scripture; but in this they act indeed
childishly; for Peter calls interpretation
private, not that of
every individual, in order to prohibit each one to interpret; but he shews
that whatever men bring of their own is profane. Were, then, the whole world
unanimous, and were the minds of all men united together, still what would
proceed from them, would be private or their own; for the word is here set
in opposition to divine revelation; so that the faithful, inwardly
illuminated by the Holy Spirit, acknowledge nothing but what God says in his
word.
However, another sense seems to
me more simple, that Peter says that Scripture came not from man, or through
the suggestions of man. For thou wilt never come well prepared to read it,
except thou bringest reverence, obedience, and docility; but a just
reverence then only exists when we are convinced that God speaks to us, and
not mortal men. Then Peter especially bids us to believe the prophecies as
the indubitable oracles of God, because they have not emanated from men's
own private suggestions.
4
To the same
purpose is what immediately follows, --
but holy men of God spake
as they were moved by
the Holy Ghost.
They did not of themselves, or according to their own
will, foolishly deliver their own inventions. The meaning is, that the
beginning of right knowledge is to give that credit to the holy prophets
which is due to God. He calls them the
holy men of God,
because they faithfully executed the office committed to them, having
sustained the person of God in their ministrations. He says that they were
-- not that they were bereaved of mind, (as the Gentiles imagined their
prophets to have been,) but because they dared not to announce anything of
their own, and obediently followed the Spirit as their guide, who ruled in
their mouth as in his own sanctuary. Understand by
prophecy of Scripture that which is contained in
the holy Scriptures.
A great
deal of learning has been spent to no purpose on this passage. It
has been by most taken as granted, that "the power and coming of our
Lord," mentioned in verse 16th, is his
second coming, when the whole passage refers only and expressly to
his first coming. And on this gratuitous and even false supposition
is grounded the elaborate exposition of Sherlock, Horsley,
and others. - Ed.
Whether we take the conjectural reading (which only
differs from the other in one small letter) or that which is found
in all the MSS., it may admit of the meaning that has been given.
There is either an
ejk,
"from," understood, or the word prophecy
is to be repeated: "No prophecy of Scripture is
from one's own
explanation;" or, "No prophecy of Scripture is a
prophecy
of one's own explanation," or interpretation, that is, as to things
to come.
Calvin has been followed in his view of
this passage, among others, by Grotius, Doddridge, and
Macknight. Ed.
