1:16-21 The gospel is no weak thing, but comes in power, Ro 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 worlding 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, Ac 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 penmenof 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.

Verse 16. - For we have not followed cunningly devised fables; rather, did not follow. The participle (ἐξακολουθήσαντες) is aorist. This compound verb is used only by St. Peter in the New Testament; we find it again in 2 Peter 2:2 and 15. Bengel and others have thought that the preposition ἐξ, from or out of, implies wandering from the truth after false guides; but probably the word merely means "to follow closely," though in this case the guides were going astray. Perhaps the use of the plural number is accounted for by the fact that St. Peter was not the only witness of the glory of the Transfiguration; he associates in thought his two brother-apostles with himself. The word μῦθοι, fables, with this exception, occurs in the New Testament only in St. Paul's pastoral Epistles. There is a remarkable parallel in the procemium of the 'Antiquities' of Josephus, sect. 4, Οἱ μεν ἄλλοι νομοθέται τοῖς μύθοις ἐξακολουθήσαντες. St. Peter may be referring to the "Jewish fables" mentioned by St. Paul (Titus 1:14), or to the stories about the heathen gods such as those in Hesiod and Ovid, or possibly to some early inventions, such as those ascribed to Simon the Sorcerer, which were afterwards to be developed into the strange fictions of Gnosticism (comp. 1 Timothy 1:4; 1 Timothy 4:7; 2 Timothy 4:4). The word rendered "cunningly devised" occurs elsewhere in the New Testament only in 2 Timothy 3:15; but there a different part of the verb is used, and in a different sense. When we made known unto you the power and coming of our Lord Jesus Christ. St. Peter can scarcely be referring to St. Paul or other missionaries, as the following words identify the preachers with the witnesses of the Transfiguration; he must be alluding either to his First Epistle (comp. 1 Peter 1:7, 13; 1 Peter 4:13), or to personal teaching of his which has not been recorded, or, just possibly, to the Gospel of St. Mark. St. Peter had seen the power of the Lord Jesus manifested in his miracles; he had heard the announcement of the risen Saviour, "All power is given unto me in heaven and in earth;" he had, like the rest of the apostles, been "endued with power from on high." By the coming (παρουσία) he must mean the second advent, the invariable meaning of the word in Holy Scripture (see chapter 2 Peter 3:4, Matthew 24:3, 27; 1 Corinthians 15:23; 1 Thessalonians 2:19, etc.). But were eye-witnesses of his majesty. The word for "eye-witnesses" is not the common one (αὐτόπται, used by St. Luke 1:2), but a technical word (ἐπόπται), which in classical Greek designates the highest class of those who had been initiated into the Eleusinian Mysteries. The choice of such a word may possibly imply that St. Peter regarded himself and his brother-apostles as having received the highest initiation into the mysteries of religion. The noun is found only here in the New Testament; but the corresponding verb occurs in 1 Peter 2:12 and 1 Pet 3:2, and in no other of the New Testament writers. Here again we have an undesigned coincidence which points to identity of authorship. The word for "majesty" (μεγαλειότης) occurs in St. Luke's description of the healing of the demoniac boy immediately after the Transfiguration (Luke 9:43), and elsewhere only in Acts 19:27.

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.

16. 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 1Co 3:13). But compare also 2Pe 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 (2Pe 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," 1Co 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 (2Pe 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."

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