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Second Peter, part 4, Peter the Eyewitness

2 Peter 1:12-15 says,

¹² Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you. ¹³ I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder, ¹⁴ knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. ¹⁵ And I will also be diligent that at any time after my departure you will be able to call these things to mind.

Peter’s list of steps toward spiritual maturity was the most important last word (legacy) that he wanted to leave with his audience as he contemplated his imminent death in Rome. He knew by revelation that his execution was imminent, and no doubt he had examined his own life to see how successful he had been in growing to spiritual maturity.

Even spiritually mature believers need reminders. Peter understands the important spiritual principle that people tend to forget what they already know. Even sincere believers can get caught up in business and the flow of daily life and begin to neglect the spiritual side of life. This connects directly with verse 9, where spiritual decline came through forgetting one’s cleansing from former sins. Past truth must continually be recalled to the mind, while present truth is continually revealed to us.

The Testimony of an Eyewitness

2 Peter 1:16-19 says,

¹⁶ For we did not follow cleverly devised tales when we made known to you the power and coming [parousia] of our Lord Jesus Christ, but we were eyewitnesses of His majesty. ¹⁷ For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”— ¹⁸ and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. ¹⁹ So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts.

Peter contrasts apostolic truth with Greek and Roman myths and fabricated stories. The phrase “cleverly devised tales” translates the Greek word μῦθος (mythos), from which we derive “myth.” In the Greco-Roman world, myths often referred to imaginative religious stories about gods and heroes, which were men’s enlargements and interpretations of the original gospel written in the constellations of heaven.

Peter insists that Christianity is not mythology. The apostles were not inventing symbolic religious narratives; they proclaimed historical events they personally witnessed. This is of particular interest, since the later tendency of the church (especially in Alexandria) was to treat the Old Testament not as historical events but as merely allegorical stories that had spiritual meaning to be learned.

The truth is that history, being directed by God, has spiritual meaning. We see this in all of the types and shadows. Paul himself tells us that Abraham’s two wives, Hagar and Sarah, were types of the Old and New Covenants. Paul says in Galatians 4:24, “This is allegorically speaking, for these women are two covenants.” Yet Paul knew that these women were historical figures who represented the two covenants allegorically.

The word “coming” is from parousia, a technical term often used for royal visitation, official arrival, or Christ’s future return and presence. Some false teachers later denied Christ’s future coming (3:3, 4). Peter therefore points to the transfiguration as a preview or foretaste of Christ’s future glory and kingdom power.

Peter appeals to direct experience. Peter, James, and John (Matthew 17:1) saw Christ’s glory, heard the divine voice, and witnessed a manifestation of the kingdom. The word translated “eyewitnesses” was sometimes used for those initiated into sacred mysteries, but Peter transforms the idea. The apostles were genuine (historical) witnesses of divine revelation.

The Father’s Declaration

This declaration (“This is My beloved Son with whom I am well-pleased”) echoes several important Old Testament passages. First, it recalls the Messiah, the royal Son, in Psalm 2:7,

⁷ I will surely tell of the decree of the Lord: He said to Me, “You are My Son, today I have begotten You.”

Secondly, it recalls the Messiah as God’s “Servant” in Isaiah 42:1,

¹ Behold, My Servant, whom I uphold; My chosen One in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.

Thus the Father identifies Jesus as both the King and the suffering Servant through whom all nations were to be blessed to fulfill the Abrahamic covenant. The transfiguration united kingdom glory with messianic suffering.

In 2 Peter 1:18 the apostle says that “we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.” This was firsthand testimony from an eyewitness. This is courtroom-style witness language. The “holy mountain” was not geographically holy; it became holy because of the divine manifestation there, much like Sinai in the days of Moses.

For Moses, the Mount of Transfiguration was Mount Sinai, whose face was glorified when he descended (Exodus 34:29). For Jesus, the Mount of Transfiguration overlooked Caesarea Philippi (Matthew 16:13), the mountain known as Mount Hermon. Deuteronomy 4:48 calls it “Sion.” There are striking parallels between Moses on Sinai and Christ on Sion. Both involve divine glory, a cloud, the heavenly voice, and radiant appearance (parousia, or presence). Yet whereas Moses’ face alone was said to be glorified, Jesus’ entire body shone like the sun. Jesus is thus revealed as greater than Moses.

In this way, the transfigurations of both Moses and Christ prophesied of the future glory that is yet to be revealed in the greater body of Christ. With Moses, only the head was glorified; with Christ, His entire body was glorified. This denotes a progressive revelation as well as an increased unfolding of fulfilled prophecy.

The Prophetic Word Made More Sure

Peter says in 2 Peter 1:19 that prophetic Scriptures were confirmed by what the apostles witnessed personally. The transfiguration validated Old Testament kingdom prophecies. Scripture itself is even more dependable than personal experience. Personal experience must agree with revealed Scripture, just as personal revelation must align with Scripture—the revelation given to past prophets. On the other hand, personal experience is God's way of writing His law (revelation) on our hearts. When we personally experience Scripture in our walk with God, the word becomes flesh, and the glory of God manifests in the world.

Peter compares prophecy to a lamp. Psalm 119:105 says, “Your word is a lamp to my feet.” The world is a spiritually dark place: Prophecy provides illumination until final fulfillment comes.

“Until the day dawns” refers to Christ’s future appearing and kingdom revelation. The imagery is that of sunrise ending the night. So also, Hosea 6:3 says, “His going forth is as certain as the dawn.” Prophecy shines during the present darkness, but when Christ appears fully, the partial light of prophecy gives way to open manifestation.

The “morning star” was associated with the herald of dawn. Christ Himself is called “the bright morning star” in Revelation 22:16, whose appearance signals the dawn of the Kingdom of Light.

This may also be an allusion to Numbers 24:17, “A star shall come forth from Jacob.”

Origins of True Prophecy

In 2 Peter 1:20–21, Peter concludes his discussion of the prophetic word by explaining the divine origin of Scripture itself.

²⁰ But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, ²¹ for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.

These verses are among the clearest statements in the New Testament concerning inspiration and prophetic revelation. Peter’s words are similar to Paul’s in 2 Timothy 3:16, 17,

¹⁶ All Scripture is inspired by God (theopneustos, “God-breathed”) and profitable for teaching, for reproof, for correction, for training in righteousness; ¹⁷ so that the man of God may be adequate, equipped for every good work.

There is more than one level of inspiration. Not every inspired word, however true, should be included in Scripture itself. Personal revelation should be considered genuine—and acted upon—after it has been thoroughly tested by the written word. In other words, each person is responsible to discern his/her own divine revelation, after which time it may be “gospel” to him. Yet when it is accepted more broadly, having passed the test of time, only then could personal revelation apply universally.

Meanwhile, the most formidable problem of personal prophecy is in the area of interpretation and one’s understanding, which brings spiritual revelation into the realm of the soul. The soul (i.e., “the natural man”) is carnal and is incapable of comprehending spiritual things (1 Corinthians 2:14), for things of the spirit are foolishness to the mortal soul. That is why we must change our identity from the “old man” (soulish identity) to the “new man” (spiritual identity). When “I” can be defined as one’s spirit that has been begotten by God, then we are equipped to understand the deep things of God.