If you have been following the current Winter Olympics in Sochi, you most likely have heard commentators of the artistic events, describe the performances at times as being particularly inspired. This is usually a comment on a situation where an athlete shows some particular creativity, choice of maneuver, or even of the accompanying music. This description of being inspired is used so loosely today it is applied to virtually any artistic endeavor from painting, music, writing to even cooking. But what did God mean with this phrase?
What the apostle Peter wrote in 2 Peter 1:16–21 about the inspiration of Scripture, he clearly declares that in the Bible believers have an accurate, written revelation of God’s truth. In his second epistle, Peter wrote to believers barraged by false teaching that sought to undermine their trust in Scripture and thus destroy the Christian faith. In chapter 2 he would describe in vivid terms the proponents of such error so his readers could understand and better recognize the danger they posed. But it is not enough merely to be aware of false teachers; believers need to know how to defend against their errors.
If Inerrancy Is Denied, we must Begin to wonder if we can really trust God in anything He says.If We Deny Inerrancy, we essentially make our own human minds a higher standard of truth than God’s Word Itself. If we deny inerrancy, can we do what we want, whenever we want? (Wayne Grudem. SYSTEMATIC THEOLOGY. This book is published jointly by Inter-Varsity Press, 38 De Montfort Street, Leicester LE1 7GP, Great Britain, and by Zondervan Publishing House, 5300 Patterson Avenue S.E., Grand Rapids, Michigan, USA. 2000)
A sure light in a sea of wandering opinion is the inerrant, infallible word of God. In 2 Peter 1:16–21, the apostle references both his own 1) Eyewitness Experience of Revelation(2 Peter 1:16-18) and God’s 2) Supernatural, Written Revelation(2 Peter 1:19-21) to define Biblical Inspiration.
1) Peter’s Eyewitness Experience (2 Peter 1:16-18)
2 Peter 1:16-18 [16]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 were eyewitnesses of his majesty. [17]For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, "This is my beloved Son, with whom I am well pleased," [18]we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. (ESV)
For is the causal term linking this passage to the previous one and explaining why Peter reminded his hearers of the truth. He was absolutely convinced of the truth he taught because he had personally experienced it.
As a starting point in our examination of what inspiration is, it is helpful to look at it now with a working definition. “The inerrancy of Scripture means that Scripture in the original manuscripts does not affirm anything that is contrary to fact. This definition focuses on the question of truthfulness and falsehood in the language of Scripture. The definition in simple terms just means that the Bible always tells the truth and that it always tells the truth concerning everything it talks about. This definition does not mean that the Bible tells us every fact there is to know about any one subject, but it affirms that what it does say about any subject is true. (Wayne Grudem. SYSTEMATIC THEOLOGY. This book is published jointly by Inter-Varsity Press, 38 De Montfort Street, Leicester LE1 7GP, Great Britain, and by Zondervan Publishing House, 5300 Patterson Avenue S.E., Grand Rapids, Michigan, USA. 2000)
Peter spoke for the other apostles, New and Old Testament authors when he asserted, we did not follow cleverly devised myths/tales. Peter is not only a pastor who speaks personally to the members of his church; he also belongs to the body of the apostles. With the other apostles, he speaks with authority about the veracity of the gospel.All of the Apostolic authors received supernatural revelation (John 1:51; 1 John 1:1–3) verifying that what they were taught and were subsequently preaching was the truth (Matt. 13:11, 16–17; cf. Matt. 11:25–26; 1 Cor. 2:10).What is a myth? A myth is a story which man has formulated to express his own desires without any reference to reality. Because of its mancentered focus, a myth is devoid of redemptive power (see 1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14).53 By contrast, Scripture originates with God. The Bible is divinely inspired, rooted in history, and unquestionably true. (Simon J. Kistemaker. Exposition of Peter, and Jude. Baker New Testament Commentary. Baker Books. Grand Rapids, MI. 1987).
Please turn to 1 John 1 (p.1021)
It is very probable that those who denied the Second Coming were claiming that Jesus had never promised a return. The very idea of Jesus coming back, they would say, was a creation of some very imaginative and clever people. While we know less than we might wish to know about these false teachers, we do know that even in the first century there were a number who claimed to be Christian who flatly denied the doctrine of resurrection (and, by implication, Jesus’ future return). Remember, the early Christians had no New Testament on which to rely. They had to rely on what they heard from church leaders. Second, many came out of a pagan Greek thought-world in which life after death was ridiculed. They may have reasoned that Jesus could not have been resurrected and therefore could certainly not come again. Many of the earliest Christians expected Jesus to return during their lifetimes. When he failed to do so, they became disillusioned and therefore became more susceptible to the Greek thinking about the future. Fourth, then just as now, immoral living helps to create false teaching. Those who did not want to give up their sinful lifestyles had to discover ways of justifying or at least living with their sin. One way to do so was (and is) to deny those teachings of Christianity which would restrict their desired activities. (MARK C. BLACK. 2 Peter. The College Press Niv Commentary. COLLEGE PRESS PUBLISHING COMPANY . Joplin, Missouri. 1998)
An explanation is therefore necessary as to how we have the truth, the process of inspiration:
1 John 1:1-3 [1:1]That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life-- [2]the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us-- [3]that which we have seen and heard we proclaim also to you, so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ [4]And we are writing these things so that our joy may be complete. (ESV)
Peter’s opening assertion answers the accusation of his critics that he taught carefully crafted lies only to attract gullible followers and make money off them. False religious teachers commonly sought the power and popularity that brought not only money (cf. Mic. 3:11), but also sexual favors (cf. Jer. 23:14). However, Peter refuted his accusers by saying he and his fellow apostles did not follow the deceptive approach of false teachers.
•Although we may profess the truth, we show what we believe to be true from our actions. If we claim that Scripture is the ultimate authority for faith and practice but base our action on institution, popularity or misguided technical professionals, then we act as practical atheists.
Peter’s description of what he wrote not being “Cleverly devised” stems from sophizô (“to make wise”) and connotes sophisticated, subtly concocted ideas. The expression also refers to anything clandestine or deceitful. Seeking to devour the sheep, the false teachers would disguise their lies (cf. 2:1) to make them appear as divine truth (Jer. 6:14; 14:14; 23:16, 21, 26; cf. Matt. 7:15).
Myths/Tales (muthos) refers to legendary stories of gods and heroic figures participating in miraculous events and performing extraordinary feats. Those tales characterized pagan mythology and its worldview. Paul used muthos, which always has a negative connotation in the New Testament, much as Peter did, to refer to the lies, fabrications, and deceptions of all false teachers (1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14). Peter flatly denied that he was drawing upon such fictitious stories when he made known his teaching. Undoubtedly, false teachers had told his readers that Christian faith and doctrine was just another set of myths and fables.
•Some theological liberals claim to be able to de-mythologize scripture, saying you can deny the historicity of the events depicted and just derive moral imperatives. Yet, the moral imperatives as based on the people and works that the performed. Biblical miracles, fulfilled prophecy and the very logical flow of the arguments themselves, derive from the historicity of the actual events.
What Peter and the rest of what the Biblical authors “made known” (gnôrizô) is a phrase often used in the New Testament to speak of imparting new revelation (John 17:26; Rom. 16:26; Eph. 1:9; 3:3, 5, 10; cf. Luke 2:15; John 15:15; Acts 2:28; Rom. 9:22–23; 2 Cor. 8:1; Col. 1:27; 4:7, 9). In this instance, the revelation concerned the power and coming of the Lord Jesus Christ—His second coming in glory and dominion (Matt. 25:31; Luke 12:40; Acts 1:10–11; Titus 2:13; 1 Peter 1:13; Rev. 1:7). The terms dynamis (“power”) and parousia (“coming”) do not designate two different things. The two words form a hendiadys; that is, they together refer to a single entity: they speak of the “powerful coming” of Jesus Christ. (Thomas R. Schreiner. 1, 2 Peter & Jude. THE NEW AMERICAN COMMENTARY. Broadman & Holman Publishers . Nashville, Tennessee. 2003.
Apparently the false teachers were not only undermining Peter’s teaching in general, but also specifically denying what he said about the return of Christ. Peter’s reference to that line of attack later in this letter (3:3–4) confirms that fact.
Because Peter connected the phrase power and coming with the appearance of the Lord Jesus Christ, it is a sure indicator that he referred to His return (cf. Matt. 24:30; 25:31; Rev. 19:11–16).
Quote: “Coming” is the familiar New Testament word parousia, which also means “appearing,” or “arrival.” W. E. Vine elaborated on this aspect of the meaning: “When used of the return of Christ … it signifies, not merely His momentary coming for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, 1 Cor. 15:23; 1 Thess. 4:15; 5:23; 2 Thess. 2:1; Jas. 5:7, 8; 2 Peter 3:4. In some, the course is prominent, Matt. 24:3, 37; 1 Thess. 3:13; 1 John 2:28; in others the conclusion of the period, Matt. 24:27; 2 Thess. 2:8”. (W. E. Vine. An Expository Dictionary of New Testament Words, 4 vols. [London: Oliphants, 1940; reprint, Chicago: Moody: 1985], 1:209)
“Eyewitnesses” (epoptai) originally meant “general observers” or “spectators,” but over the years its meaning evolved. In the Greek usage of Peter’s day this was a technical word. The word was ordinarily used of one who had been initiated into the secret practices of the mystery religions of that day. Through this word, Peter discredits false teachers who claimed that they had been initiated into a higher knowledge. These teachers could never know what Peter knew because they had not experienced what he had seen. (Lou Barbieri. 1 & 2 Peter. EVERYMAN’S BIBLE COMMENTARY. The Moody Bible Institute. Chicago, IL. 2003)
With that usage in mind, it is clear that Peter saw himself and his fellow apostles as preeminently privileged spectators who had reached the highest and truest level of spiritual experience in being with Christ. Peter had in mind one event in particular that dramatically previewed Christ’s second coming majesty. Peter’s point is that the false teachers denied his claims about Jesus, but unlike him, they were not eyewitnesses to His life and ministry.
Majesty (megaleiotçs), which can also be translated “splendor,” “grandeur,” or “magnificence,” is elsewhere in the New Testament used to identify “the greatness of God” (Luke 9:43).
In verse 17, Peter referred to how Jesus had predicted that some of the apostles would see the manifestation of His divine greatness: “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom” (Matt. 16:28; cf. Luke 9:27). God the Father was present at that special event, at which Christ received honor (timç, “exalted status”) and glory (doxa, “radiant splendor”) from Him. The first term gives Jesus the highest respect and recognition (John 5:23; 1 Tim. 1:17; Heb. 2:9; Rev. 4:9, 11; 5:12–13), and the second accords divine, unparalleled brightness to Him (Matt. 24:30; Luke 9:32; cf. John 1:14; 17:22; 2 Thess. 1:9). At that extraordinary event God the Father, also called the Majestic Glory (a beautiful substitute name for God; cf. Deut. 33:26, lxx). Related in continuance with previous divine manifestations, this Majestic Glory has reference to the “Shekinah Glory” (what the rabbis call the cloud in Exodus and Numbers), the cloud out of which God spoke (cf. Mark 9:2–8). (Bob Utley. The Gospel According to Peter: Mark and I & II Peter. Study Guide Commentary Series. New Testament, Vol. 2. Bible Lessons International, Marshall, Texas. 2000)
gave an extremely significant voice/utterance (audible announcement) to Christ. The Father’s voice/utterance was “This is My beloved Son with whom I am well-pleased,” which could refer to one of two different occasions—the Lord’s baptism or His Transfiguration (Matt. 3:17; 17:5). Applied to Biblical Inspiration, evangelicals affirm the verbal, plenary inspiration of Scripture. We believe that God inspired the very words that the authors of scripture would use and it refers to the plenary, or whole of scripture.
The apostle’s further description of the word of God, related it precisely as the Transfiguration since as verse 18 indicates, we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. The mountain was most likely Mount Hermon, the highest mountain near Caesarea Philippi (cf. Mark 8:27), where Peter, James, and John saw the cloud of divine glory surround them and Jesus and heard the voice of God (Matt. 17:5; Mark 9:7; Luke 9:35).
The announcement “This is My beloved Son with whom I am well-pleased” is the Father’s affirmation that the Son is both of identical nature and essence with Him (cf. John 5:17–20; Rom. 1:1–4; Gal. 1:3; Col. 1:3; 2:9) and that He is perfectly righteous (cf. 2 Cor. 5:21; Heb. 7:26).
Illustration: (“He Is Everything”)
One evening the great conductor Arturo Toscanini conducted Beethoven’s Ninth Symphony. The audience loved it. At the conclusion they clapped, whistled, and stomped their feet. Toscanini bowed and bowed to the audience. He then signaled the orchestra, whose members stood to acknowledge the wild applause. Eventually the applause began to quiet. With the quieting applause in the background, Toscanini turned, looked intently at his musicians, and almost uncontrollably exclaimed, “Gentlemen! Gentlemen!”
The orchestra members leaned forward to listen. Why was the maestro so disturbed? Was he angry? Had someone missed a cue? Had the orchestra flawed the performance in some way? No. Toscanini was not angry. He was stirred to the very core of his being by the sheer magnificence of Beethoven’s music. Scarcely able to talk, he whispered fiercely, “Gentlemen, I am nothing!” This was an extraordinary admission since he was blessed with an enormous ego. “Gentlemen,” he added, “you are nothing.” That was hardly news. The members of the orchestra had often heard the same message in rehearsal. “But Beethoven,” said Toscanini in a tone of adoration, “he is everything, everything!”
Peter would have us adopt this same attitude toward Jesus Christ. When the orchestration of our life is coming to a final conclusion, he would whisper fiercely to each of us, “Ladies and gentlemen, I am nothing! You are nothing! But Jesus Christ—he is everything, everything!” This letter keeps bringing us back to that central truth, reaffirmed and attested by the transfiguration of Jesus Christ and the sure and certain word of the Scriptures. If we follow the majestic and glorious Christ whom Peter presents in this chapter, and if we take seriously the Spirit-crafted Scriptures, then our mandate is clear. Our eyes are to be on our glorious Savior; he is the one we are to follow and live for. (Max Anders. General Editor. I & II Peter, I, II & III John, Jude. Holman New Testament Commentary. Broadman & Holman Publishers. Nashville, Tennessee. 1999)
2) God’s Supernatural Revelation (2 Peter 1:19-21)
2 Peter 1:19-21 [19]And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, [20]knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. [21]For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (ESV)
As accurate as they were, declaring the truth God did not merely depend on the oral, eyewitness accounts of the apostles. Through the agency of the Holy Spirit He superintended the recording of those experiences and thoughts in the inspired revelation of Scripture (2 Tim. 3:16).
The “We” reference in verse 19, refers generically to all believers. As a group they possess the Word, the source of God’s truth that is far more reliable than their collective experience, even as apostles.
Peter’s reply to those who would question the validity of his experiences is that believers have even a better source—the prophetic word more fully confirmed/made more sure—the Word of God.
The expression the prophetic word in Peter’s day embraced the entire Old Testament. The expression extends beyond the passages of predictive prophecy to include all the inspired Word, which in general anticipated the coming of Messiah, as Paul made clear when he wrote:
Please turn to 1 Corinthians 2 (p.953)
As reliable and helpful as Peter’s experience was, the prophetic word of Scripture is more fully confirmed/made more sure. Throughout redemptive history, God Himself has repeatedly emphasized that His inspired Word is inerrant, infallible, and the all-sufficient source of truth, which does not require human confirmation (Pss. 19:7; 119:160; John 17:17; 1 Cor. 2:10–14; 1 Thess. 2:13; cf. Prov. 6:23; Dan. 10:21.
1 Corinthians 2:10-14 [10]these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. [11]For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. [12]Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. [13]And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. [14]The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. (ESV)
•Although we may attempt to persuade someone as to the truth of the word of God, ultimately it is the Holy Spirit who enables someone to understand. If they do not repent of sin, and turn to the truth, they will never be able to comprehend it.
Peter asserts that his readers would do well to pay attention to the prophetic word. If they were going to be exposed to the subtle errors of the false teachers, it was imperative that they know and carefully heed Scripture so that they could reject false teachings (Ps. 17:4; Acts 18:28; Eph. 6:11, 17; cf. Matt. 4:4; 22:29; 1 Cor. 10:11; Rev. 22:19). To make his point even more direct, Peter offered a simple metaphor, comparing God’s Word to a lamp shining in a dark place. That figure of speech recalls the psalmist’s familiar words, “Your word is a lamp to my feet and a light to my path” (Ps. 119:105; cf. v. 130; 43:3; Prov. 6:23). Dark (auchmçros) is the meaning that came from the original idea of this word, “dry,” or “parched,” then “dirty,” or “murky.” The phrase dark place encompasses the murky blackness of the fallen world that prevents people from seeing the truth until the lamp of divine revelation shines forth.
Thus Peter likens Scripture to a lantern that provides light to a dark and sinful world. The calendar of redemptive history moves toward a day God has designated for the glorious event when Jesus Christ returns in full, blazing splendor and majesty (Matt. 24:30; 25:31; Titus 2:13; Rev. 1:7; cf. Col. 3:4). When that day dawns, Christ will terminate the temporary earthly night of sin and spiritual darkness, returning in glory for the consummation of His kingdom. The bittersweet event marks the climax of God’s salvation purpose and His judgment on the wicked (cf. Isa. 2:12; 13:6; Zeph. 1:14; 1 Cor. 1:8; 3:13; 4:5; Eph. 4:30; 1 Thess. 3:13; 2 Thess. 1:7; 2 Tim. 4:1; 1 Peter 2:12).
Morning star (phôsphoros), which literally means “light bringer,” was the name for the planet Venus, which precedes the morning sun in the sky, and is used here for Christ.. Scripture in several places refers to Christ as a star (Num. 24:17; Rev. 2:28; 22:16; cf. Matt. 2:2). Peter adds the fact that the star rises in believers’ hearts. Christ will return in a blaze of physically visible, all-encompassing light that will affect everyone for blessing or cursing (3:10–13), eventually destroying the universe and replacing it with the new heavens and new earth (Rev. 20:11; 21:1). The reference to the hearts indicates His return will also transform believers into perfect reflections of the truth and righteousness of Christ and make them into the image of His glory (Rom. 8:29; Phil. 3:20–21; 1 John 3:1–2). At His second coming, Christ will replace the perfect temporal revelation of Scripture with the perfect eternal revelation of His person. He will fulfill the written Word and write it forever on the hearts of the glorified saints.
From considering the end of Scripture, when it completely rules the perfected heart, Peter went back to the start of Scripture in verse 20, referring to its divine inspiration. As Paul wrote, “All Scripture is inspired by God” (2 Tim. 3:16); therefore, no prophecy of Scripture comes from/is a matter of someone’s own interpretation. The phrase comes from/is a matter oftranslates ginetai, which more precisely means “comes into being,” “originates,” or “arises.” No portion of the holy writings, Old Testament or New, came into existence in the manner all false prophecies did (cf. Jer. 14:14; 23:32; Ezek. 13:2).
False prophets spoke of their own things, from their own ideas, but no true message from God ever arose from a human interpretation. Interpretation (epiluseôs) is an unfortunate translation because in English it indicates how one understands Scripture, whereas the Greek noun is a genitive, indicating source. Thus Peter is not referring to the explanation of the Scripture, but to its origin.
The final statement here in verse 21, for no prophecy was ever produced/made by the will of man, but (alla, “just the opposite,” “quite the contrary”) men spoke from God as they were carried along/moved by the Holy Spirit, further supports the point of source. What human beings might think or want has absolutely nothing to do with divine prophecy. Peter uses an interesting word to capture this reality. He writes that the authors of Scripture were “carried along by the Holy Spirit.” “Carried” is the Greek word pharoe, from which we get our word ferry. In essence, Peter argues that all the writers of Scripture were ferried along by the Holy Spirit and arrived at the same destination. One has to imagine these writers as cars aboard a ferry. Each one got on the ferry—each one appeared to be doing his own thing—each one delivered his own distinctive word. But at the same time the owner of the ferry—in this case, God—made sure they all landed together at his port of call because he carried them to their destination on the ballast and strength of his Spirit. (David R. Helm. 1 & 2 PETER and JUDE: Sharing Christ’s Sufferings. Preaching The Word Series. Crossway Books Wheaton, Illinois . 2008)
Carried along/Moved (pheromenoi) is a present passive participle that means “continually carried,” or “borne along.” Luke twice used this verb (Acts 27:15, 17) to describe how the wind blows a sailing ship across the waters. For Peter, it was as if the writers of Scripture raised their spiritual sails and allowed the Spirit to fill them with His powerful breath of revelation as they penned its divine words (cf. Luke 1:70). When Jeremiah said, “The word of the Lord came to me saying” (Jer. 1:4), he spoke for all the Old Testament writers and, by extension, all the New Testament writers who followed them. The only one who knows the mind of God is the Spirit of God (1 Cor. 2:10–13; cf. John 15:26; Rom. 8:27; 11:34; cf. John 3:8), so only He could have inspired the Scripture. The Holy Spirit employed men, not instruments, for the composition of Scripture. The Spirit used human beings with their talents and insights, their peculiarities and characteristics, keeping them from sin and error. The Holy Spirit is in control of man. Therefore, the text is clear on this point: in the writing of Scripture, man is passive and the Spirit active.(Simon J. Kistemaker. Exposition of Peter, and Jude. Baker New Testament Commentary. Baker Books. Grand Rapids, MI. 1987).
Please turn to 2 Timothy 3 (p.953)
The Bible is not exhaustive truth, for no human can comprehend that level of reality, but it is trustworthy, adequate truth about God, about sin, about salvation, about godly living, and about eternity.
2 Timothy 3:14-17 [14]But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it [15]and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. [16]All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, [17]that the man of God may be competent, equipped for every good work. (ESV)
•As God breathed out His creative breath, the Holy Spirit guided the writers of the Scripture along so that they put down on the page without error exactly what God wanted communicated.
•The purpose of comprehending the process of Biblical inspiration is to not only have confidence in the source of truth but realize that this process of inspiration has a purpose: It must change us and it will change the world.
For those of us who do believe Scripture is without error in all that it affirms, there remains the great danger that our practice does not conform to our doctrine. Christian life is about being more and more conformed to the mind of Christ which we find in Scripture. But so often we are tempted to walk in an altogether different direction! Theoretical knowledge of the truth without obedience is never sufficient for Christian life and service of the Lord. We may make all the right noises about the authority (and inspiration) of Scripture and we may stand up well against false teachers, but of what value is it to us personally if, knowing the will of God and his truth, we do not then obey it? (Paul Gardner. 2 Peter & Jude. Christian Focus Publications, Geanies House, Fearn, Ross-shire, Great Britain. 1998)
(Format Note: Outline & some base commentary from JOHN MACARTHUR, JR.: 2 PETER AND JUDE. The MacArthur New Testament Commentary. MOODY PUBLISHERS/CHICAGO. 2005)
