Introduction
For something to appear in the Bible four times is a rarity. Only the most important things would be repeated so many times in the record of Holy Scripture. The transfiguration of Jesus Christ is no exception. Under the guidance of Peter, James, and John, the Evangelists of the Gospel bore witness of it with great detail. Matthew, Mark, and Luke each provide unique details of this event within the ongoing narrative of their Gospel (Matt. 16:21-17:13, Mk. 8:27-9:13, Lk. 9:29-35). Finally, some three decades later, the Apostle Peter was moved to speak on the transfiguration of Jesus Christ (2 Pet. 1:16-21).
“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” – 2 Peter 1:16-21
God the Father bore witness of to the greatness of Jesus Christ as He was standing next to Moses and Elijah, who were arguably the greatest Prophets of the Old Testament. The testimony of the Father was described to be a voice from the excellent glory because of how it thunderously proceeded from a bright cloud hovering overhead (2 Pet. 1:17). Peter’s careful choice of words in 2 Peter 1:16-21 was clearly exalting the Father’s testimony as something supreme and unrivaled.
However, controversy arises when interpreters suggest that Peter was contrasting the witness of the Father and the witness of Scripture to exalt the Bible over Peter’s own personal revelations. They believe this contrast is being proposed by Peter, when he said, “We have also a more sure word of prophecy…” (2 Pet. 1:19), supposing that Peter was referring to prophecy of Old Testament Scripture as it is to be compared to the witness of the Father. Even the most noble commentators, like C.H. Spurgeon, have taken this position.
However, controversy arises when interpreters suggest that Peter was contrasting the witness of the Father and the witness of Scripture to exalt the Bible over Peter’s own personal revelations. They believe this contrast is being proposed by Peter, when he said, “We have also a more sure word of prophecy…” (2 Pet. 1:19), supposing that Peter was referring to prophecy of Old Testament Scripture as it is to be compared to the witness of the Father. Even the most noble commentators, like C.H. Spurgeon, have taken this position.
“Surely, nothing could be more sure than the evidence presented to the apostles in the holy mount. Yet Peter thus writes to express his utmost confidence in the Word of God. Surer than the light he saw, which dazzled him; surer than the voice he heard, which he never failed to remember, and to which he ever bore unfaltering witness; surer even than these things is that divine Book which is still preserved to us: “ We have also a more sure word of prophecy.” – C.H. Spurgeon
How do you grade the greatness of the transfiguration experience compared to other revelations in the Scripture of the Old Testament? The purpose of this paper is to prove that this comparison is not what Peter was referring to, when he said, “We have also a more sure word of prophecy…” (2 Pet. 1:19). Peter would not have lowered the witness of the Father under the witness of Scripture. Neither would the prophetic testimony of the Apostles, who bore witness of the “vision” as eyewitnesses, be lowered under the witness of Scripture.
Peter was arguing for the equality of Scripture in the Old and New Testaments. The revelation in question was called a “vision” in the Gospel of Matthew (Matt. 17:9). The “vision” that Peter was referring to was already written down, canonized, and circulated as Scripture through the Gospels (Matt. 16:21-17:13, Mk. 8:27-9:13, Lk. 9:29-35) by the time that the Epistle of 2nd Peter was written. This fact is easily demonstrated by Peter’s acknowledgement of Paul’s epistles as “Scripture” in 2 Peter. 3:15-16. The writing and verification of Scripture for circulation among the Churches was one of the most important duties of the Apostles in the 1st Century.
Perhaps you have had similar thoughts about this controversial text? Because of the complexity of this issue, suffer me to continue the format of this paper in the following order of questions.
Peter was arguing for the equality of Scripture in the Old and New Testaments. The revelation in question was called a “vision” in the Gospel of Matthew (Matt. 17:9). The “vision” that Peter was referring to was already written down, canonized, and circulated as Scripture through the Gospels (Matt. 16:21-17:13, Mk. 8:27-9:13, Lk. 9:29-35) by the time that the Epistle of 2nd Peter was written. This fact is easily demonstrated by Peter’s acknowledgement of Paul’s epistles as “Scripture” in 2 Peter. 3:15-16. The writing and verification of Scripture for circulation among the Churches was one of the most important duties of the Apostles in the 1st Century.
Perhaps you have had similar thoughts about this controversial text? Because of the complexity of this issue, suffer me to continue the format of this paper in the following order of questions.
- Questions -
What was Peter emphasizing in the claim that the Apostles were “eyewitnesses” in 2 Peter 1:16?
“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.” – 2 Pet. 1:16
Scorners in the 1st century were casting doubt upon the transfiguration experience, calling it, “cunningly devised fables” (2 Pet. 1:16). Peter responded with 2 Peter 1:16-21. A major part of the argument rests upon the emphasis in question. When Peter said that the Apostles were “eyewitnesses”, he was formally claiming the honor of a Prophet. In other words, this was an explicit claim of prophecy. Why? The Prophets were seers! Observe the use of this terminology in 1 Sam. 9:9, 2 Kings 17:13, Isaiah 29:10, 30:10.
“…he that is now called a Prophet was beforetime called a Seer.” – 1 Sam. 9:9
Literally, in calling themselves “eyewitnesses” (2 Pet. 1:16), Peter was emphasizing that the revelation being described by the Apostles was in fact a prophecy. Underscoring this, the revelation in question was called a “vision” in the Gospel of Matthew (Matt. 17:9). Prophetic encounters of various kinds were frequently called visions in the Old Testament (Ezek. 1:1, Dan. 8:1-2, 10:8, 16-17, Lk. 1:11, 22).
There were multiple witnesses of the same event, all of whom were beholden to the same prophetic revelation. These weren’t your average bystanders. The Apostles didn’t randomly witness something! They weren’t the witnesses of a crime. The situation cannot be compared to how witnesses are called to the stand in a courtroom setting. We are talking about Peter, James, & John! These men were more than Prophets. They were pillar Apostles (Gal. 2:9)! And Peter was speaking on their behalf, when he said, “we”, in 2 Peter 1:16, 18, & 19. They ascended the holy mountain that day to behold a divine revelation.
Finally, doubtful inquirers will be glad to know that their collective testimony of prophecy was undeniable according to the legal parameters of trial and judgment set forth in Holy Scripture (Deut. 17:6, 19:15, Matt. 18:16, 2 Cor. 13:1, 1 Tim. 5:19, Heb. 10:28).
There were multiple witnesses of the same event, all of whom were beholden to the same prophetic revelation. These weren’t your average bystanders. The Apostles didn’t randomly witness something! They weren’t the witnesses of a crime. The situation cannot be compared to how witnesses are called to the stand in a courtroom setting. We are talking about Peter, James, & John! These men were more than Prophets. They were pillar Apostles (Gal. 2:9)! And Peter was speaking on their behalf, when he said, “we”, in 2 Peter 1:16, 18, & 19. They ascended the holy mountain that day to behold a divine revelation.
Finally, doubtful inquirers will be glad to know that their collective testimony of prophecy was undeniable according to the legal parameters of trial and judgment set forth in Holy Scripture (Deut. 17:6, 19:15, Matt. 18:16, 2 Cor. 13:1, 1 Tim. 5:19, Heb. 10:28).
When and how did Peter and the Apostles make “known” to the people “the power and coming of our Lord Jesus Christ” in the language of 2 Peter 1:16?
“For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.” – 2 Pet. 1:16
Apparently, the Apostles were beholden to “the power” and “coming” of the Lord at the transfiguration. They peered into the future on this momentous occasion! This can be easily understood by comparing 2 Pet. 1:16 with the testimony provided in the Gospels recorded in Matt. 16:27-28, Mk. 8:38-9:1, & Lk. 9:26-27. This was something that Peter, James, and John already “made known” to the people (2 Pet. 1:16). This isn’t something that couldn’t be “made known” because it had not yet come.
Correctly discerning the “coming” of the Messiah’s Kingdom in the 1st Century was of utmost importance. However, when the Apostles were enabled to “see the Son of Man coming in His Kingdom” (Matt. 16:28), they were forbidden from telling anyone about the vision until after the resurrection (Matt. 17:9). They were commanded to remain silent about it because the Lord wanted to prevent a premature declaration of His own messianic identity and, in so doing, He was preventing a premature crucifixion (Mk. 3:12, 5:43, 7:36, 8:4, 9:30, Matt. 12:16-18). The leaders of the Jews were not ready for this mighty mountaintop revelation, seeing that it corresponded with a well-known messianic prophecy about “the Son of Man” in the Old Testament.
Correctly discerning the “coming” of the Messiah’s Kingdom in the 1st Century was of utmost importance. However, when the Apostles were enabled to “see the Son of Man coming in His Kingdom” (Matt. 16:28), they were forbidden from telling anyone about the vision until after the resurrection (Matt. 17:9). They were commanded to remain silent about it because the Lord wanted to prevent a premature declaration of His own messianic identity and, in so doing, He was preventing a premature crucifixion (Mk. 3:12, 5:43, 7:36, 8:4, 9:30, Matt. 12:16-18). The leaders of the Jews were not ready for this mighty mountaintop revelation, seeing that it corresponded with a well-known messianic prophecy about “the Son of Man” in the Old Testament.
“I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” – Dan. 7:13-14
All the expectation of the Jews was bound to the fulfillment of Daniel 7:13-14. This is the day when a mortal man will be the King of the world! An Israelite King. Naturally, the plot of the Gospels orbits around this topic. The Jews were looking for the Messiah! Furthermore, this prophecy was very well known among the Jews, seeing that its fulfillment was called, “the sign of the Son of Man in Heaven” (Matt. 24:30). Meaning, the identity of the Messiah could be easily determined by the fulfillment of Daniel 7:13-14.
“And then shall appear the sign of the Son of Man in Heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory.” – Matt. 24:30
Before the Sanhedrin, during an infamous court proceeding conducted in the darkness of night, the High Priest demanded to know whether or not Jesus of Nazareth was the Messiah. Caiaphas said, “tell us whether thou be the Christ, the Son of God” (Matt. 26:63). Our Lord responded with a striking answer that confirmed His identity as the Messiah in the language of Daniel 7:13-14, and everyone knew exactly what He was talking about. That’s why the Jews were infuriated and immediately condemned Jesus Christ to death!
“Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” – Matt. 26:64
Similarly, in Acts 7:51-60, the first martyr of Christianity was inspired to confirm the same testimony, and then he too fell a prey to the uncontrollable rage of people. Stephen rebuked the Jews for ignoring the testimony of the Prophets, “which shewed before of the coming of the Just One” (Acts 7:52). The unbelieving Jews were looking for Daniel 7:13-14 while ignoring Isaiah 53 and Psalm 22. They needed an interpreter to correct their misunderstanding. It was then that Stephen’s eyes were opened to behold in Heaven the very thing that the Jews wanted to see on earth.
“But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” - Acts 7:55-56
The blood of Stephen was spilt for this testimony. This revelation confirms the “hereafter” of Matthew 26:64. The Jews of the last century will know the converting power of this revelation (Rom. 11:25-36, Zech. 12:10-14, Rev. 1:7)! And even if none of the Jews present that day hearkened to the word, it was enough that “Saul” was in audience (Acts 7:58).
How would you grade the greatness of the trans-figuration compared to other revelations in the Scripture of the Old Testament?
There is a biblical precedent for grading Prophets and their revelations (Matt. 11:11, Lk. 7:28). God forbid that we should come out with different results in our own judgments! The rarest and most magnificent prophetic revelations in the Bible are so holy that even the grounds upon which they were received became holy (Ex. 3:5, Josh. 5:15, Acts 7:33). Remember? This is how Sinai became holy (Ps. 68:17, 87:1)! Similarly, some ordinary mountain north of the Sea of Galilee became “the holy mount” as a result of the transfiguration (2 Pet. 1:18). Can you believe it? Soberly consider it. When mountains are divinely consecrated, not just anyone can ascend their slopes (Heb. 12:20-21). Even Moses had to wait six days before ascending to the peak of Sinai when he “went into the midst of the cloud” of glory and abode there for 40 days and nights (Ex. 24:18).
“And Moses went up into the mount, and a cloud covered the mount. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.” – Ex. 24:15-18
This waiting period speaks volumes about consecration. Similarly, the pillar Apostles, Peter, James, and John, had to wait “six days” before they were permitted to ascend the holy mount of transfiguration (Matt. 17:1). Do you think this parallel is just a coincidence? Upon ascending the holy mount, much to the surprise of the Apostles, Moses and Elijah appeared in glory. Why? These were the only two Prophets of the Old Testament who personally ascended Sinai to behold the Glory of God. Only this time, these men were present to behold a more excellent glory! Luke is very bold to say, “they saw His glory” (Lk. 9:32)! Whose glory? Not Moses’ or Elijah’s glory. This is speaking about how the Apostles saw the glory of Jesus Christ! The glory of Moses and Elijah paled in comparison. Consequentially, even though Sinai was their exaltation, the holy mount of transfiguration was their humiliation. The greatest of the Prophets love to have it so (Mk. 1:7, Jn. 1:27, 3:30).
As Moses and Elijah were communing with Jesus Christ, speaking to Him about the death that He would soon accomplish in Jerusalem (Lk. 9:31), Peter made a suggestion that would make these three men appear to be equal in glory. Peter boldly asked if a tabernacle should be built for each one of these men! Contrastingly, the Father spoke to deglorify Moses & Elijah in the glorification of Jesus Christ, showing that there could be no equality among these three men. The thunderous voice of the Father made a declaration, saying, “This is My beloved Son, in whom I am well pleased; hear ye Him.” (Matt. 17:5)! “Hear, O Israel!” (Deut. 6:4). Are you listening? If Moses and Elijah do symbolically represent the Law and the Prophets, this glorification of Jesus Christ warrants our obedience to the Messiah above all other Prophets. “This is of a truth that Prophet that should come into the world.” (Jn. 6:14).
As Moses and Elijah were communing with Jesus Christ, speaking to Him about the death that He would soon accomplish in Jerusalem (Lk. 9:31), Peter made a suggestion that would make these three men appear to be equal in glory. Peter boldly asked if a tabernacle should be built for each one of these men! Contrastingly, the Father spoke to deglorify Moses & Elijah in the glorification of Jesus Christ, showing that there could be no equality among these three men. The thunderous voice of the Father made a declaration, saying, “This is My beloved Son, in whom I am well pleased; hear ye Him.” (Matt. 17:5)! “Hear, O Israel!” (Deut. 6:4). Are you listening? If Moses and Elijah do symbolically represent the Law and the Prophets, this glorification of Jesus Christ warrants our obedience to the Messiah above all other Prophets. “This is of a truth that Prophet that should come into the world.” (Jn. 6:14).
“The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” – Deut. 18:15-19
“A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.” - Acts 3:22-23
Confessions will be tried and tested to determine their worth. All believers everywhere should give attendance to hearing. Hearing is believing! Believing is obeying! Our faith will be measured by the rule of Scripture.
Are the “holy men of God” in 2 Peter 1:20-21 exclusively referring to the Prophets of the Old Testament?
“Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” – 2 Pet. 1:20-21
Peter was certainly referring to the Prophets of the Old Testament. However, Peter was not elevating the “holy men of God” in the Old Testament above their counterparts in the New Testament. This is impossible (Matt. 11:11, Lk. 7:28). Likewise, Peter was not lowering the holy men of God in the New Testament under their counterparts in the Old Testament.
“Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” – Matt. 11:11
If Peter called the mountain north of the Sea of Galilee, “the holy mount” (2 Pet. 1:18; see Ex. 3:5, Josh. 5:15, Ps. 87:1), it stands to reason that he believed the Apostles were “holy men of God” in the delivery of the prophetic “vision” that they received (2 Pet. 1:21, Matt. 16:9). As a matter of fact, this was Peter’s point of argument! The apostolic delivery of prophecy from the holy mount was made possible by the same prophetic operation described in 2 Peter 1:20-21; like the old, so it is with the new. They too were “moved by the Holy Ghost” in the communication of the “vision” (2 Pet. 1:21, Matt. 17:9).
Was Peter exclusively referring to “the Scripture” of the Old Testament in 2 Peter 1:20?
“Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” – 2 Pet. 1:20-21
Peter was arguing for the equality of Scripture in the Old and New Testaments. The “vision” that Peter was referring to was already written down, canonized, and circulated as Scripture through the Gospels (Matt. 16:21-17:13, Mk. 8:27-9:13, Lk. 9:29-35) by the time that the Epistle of 2nd Peter was written. This fact is easily demonstrated by Peter’s acknowledgement of Paul’s epistles as “Scripture” in 2 Peter. 3:15-16.
“And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” – 2 Pet. 3:15-16
We can be sure that Peter was referring to the trustworthiness of all prophecy in 2 Peter 1:19-20. Namely, that the reported heavenly vision of the Apostles was no different than the prophecies received by the Prophets “in the old time” when they reported inferior visions of excellent glory. It had all become Scripture! Peter would not be minimizing the apostolic vision of the holy mount as something inferior to Scripture, seeing that Peter referred to Paul’s epistles as Scripture in the same letter (2 Peter 3:15-16).
The writing and verification of Scripture for circulation among the Churches was one of the most important duties of the Apostles in the 1st Century. Do you believe the Apostles were derelict in their duty? Perhaps the finger of blame should be pointed at the record of so-called “Early Church History” as it is taught in Christian Academia. Historians and Theologians suppose that the Early Church was uncertain which books of our New Testament were inspired until the Counsel of Carthage in A.D. 397. Similarly, they think Peter was lowering his revelations beneath the authority of the Prophets in the Old Testament.
Do you believe it took three centuries for the Church to decide which books were or weren’t inspired? This is an insufferable negligence. The Apostles would not have allowed this to happen. Otherwise, they would have a very low view of the Bible. This would mean that the necessity and importance of the Bible was being neglected by Christians for over 300 years because the manuscripts in their possession were not officially recognized as Scripture. Again, the writing and verification of Scripture for circulation among the Churches was one of the most important duties of the Apostles in the 1st Century. Proponents of this view believe in delinquent Apostles who failed the Church.
These same people will tell you that it took three centuries for the Church to comprehend the Trinity. Last time I checked, the Apostles clearly understood the Godhead as a Trinity. They were instructed by Jesus to baptize people in the Name of the Father, Son, and Holy Ghost (Matt. 28:19). The Apostles were not baptizing people in the Name of the Trinity without a profound understanding of trinitarian doctrine. Who would dare to suggest that the Apostles were ignorantly and superstitiously baptizing people?
Let the finger be pointed to “the Fathers” of Early Church History. The Apostles warned us about them and their companions (2 Pet. 2:1-2, 2 Tim. 3:1-17, 1 Jn. 2:18-19, Acts 20:26-31)! And yet modern Scholars and Theologians rely on them for doctrine. This is not a good idea. Things didn’t get better after the Apostles died. The pure and holy doctrines of the faith were clearly handed down to the Church through the Apostles (“once delivered unto the saints” - Jude 1:3), and then they fell into controversy after the Apostles passed away through the rise of mockers and scorners.
The writing and verification of Scripture for circulation among the Churches was one of the most important duties of the Apostles in the 1st Century. Do you believe the Apostles were derelict in their duty? Perhaps the finger of blame should be pointed at the record of so-called “Early Church History” as it is taught in Christian Academia. Historians and Theologians suppose that the Early Church was uncertain which books of our New Testament were inspired until the Counsel of Carthage in A.D. 397. Similarly, they think Peter was lowering his revelations beneath the authority of the Prophets in the Old Testament.
Do you believe it took three centuries for the Church to decide which books were or weren’t inspired? This is an insufferable negligence. The Apostles would not have allowed this to happen. Otherwise, they would have a very low view of the Bible. This would mean that the necessity and importance of the Bible was being neglected by Christians for over 300 years because the manuscripts in their possession were not officially recognized as Scripture. Again, the writing and verification of Scripture for circulation among the Churches was one of the most important duties of the Apostles in the 1st Century. Proponents of this view believe in delinquent Apostles who failed the Church.
These same people will tell you that it took three centuries for the Church to comprehend the Trinity. Last time I checked, the Apostles clearly understood the Godhead as a Trinity. They were instructed by Jesus to baptize people in the Name of the Father, Son, and Holy Ghost (Matt. 28:19). The Apostles were not baptizing people in the Name of the Trinity without a profound understanding of trinitarian doctrine. Who would dare to suggest that the Apostles were ignorantly and superstitiously baptizing people?
Let the finger be pointed to “the Fathers” of Early Church History. The Apostles warned us about them and their companions (2 Pet. 2:1-2, 2 Tim. 3:1-17, 1 Jn. 2:18-19, Acts 20:26-31)! And yet modern Scholars and Theologians rely on them for doctrine. This is not a good idea. Things didn’t get better after the Apostles died. The pure and holy doctrines of the faith were clearly handed down to the Church through the Apostles (“once delivered unto the saints” - Jude 1:3), and then they fell into controversy after the Apostles passed away through the rise of mockers and scorners.
“But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.” – Jude 1:17-18
The apostolic doctrines of the New Testament were questioned and the common people became confused only after the era of the Apostles ended, and this is reflected in the record of “Early Church History”. An added difficulty came in the rise of the Doctrine of Cessationism. Naturally, cessationists will read 2 Peter 1:16-21 with tremendous bias, looking narrowly upon the Apostle Peter as if he was ashamed to claim the honor of a Prophet.
The influence of Cessationism is inestimable nowadays. Success for these preachers can be measured in how much believers doubt their personal experiences and disregard them as irrelevant and dangerous in comparison to the Word of God. Preoccupation with this has made interpreters think that Peter doubted the prophetic authority of what he experienced during the transfiguration. On the contrary, we can be sure that if any true spiritual or prophetic revelations are given to Christians in modern times, these revelations will only serve to defend and confirm the unique and unparalleled authority of Holy Scripture.
The influence of Cessationism is inestimable nowadays. Success for these preachers can be measured in how much believers doubt their personal experiences and disregard them as irrelevant and dangerous in comparison to the Word of God. Preoccupation with this has made interpreters think that Peter doubted the prophetic authority of what he experienced during the transfiguration. On the contrary, we can be sure that if any true spiritual or prophetic revelations are given to Christians in modern times, these revelations will only serve to defend and confirm the unique and unparalleled authority of Holy Scripture.
How important is the Voice from Excellent Glory? This is the Witness of the Father (2 Pet. 1:17-18). How important is the Witness of the Father?
“For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.” – 2 Pet. 1:17-18
The Apostles beheld how Jesus Christ received honor and glory by the witness of the Father, speaking from the excellent glory of a heavenly cloud (2 Pet. 1:17), making this experience supremely important even above other prophecies. We can understand the importance of the Witness of the Father in the following ways: (1) generally, through miracles; (2) especially, through an audible utterance from on High. The audible utterances of the Father from on High will draw our attention to the Baptism of Jesus Christ, the Trans-figuration of Jesus Christ, the Triumphant Entry of Jesus Christ into Jerusalem as the Messiah, and the Glorification of Jesus Christ on the Cross of Calvary.
The Witness of the Father through Miracles
Jesus Christ publicly spoke about the witness of the Father as it was manifest through miracles (Jn. 5:31-32, 36-37, 8:13-19, 10:24-25, 38). The wholesome words of our Lord on this subject should not be disregarded. The witness of the Father was only and always exalted by Jesus Christ.
“But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.” - John 5:36
“It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me.” - John 8:17-18
The argument is simple. The testimony of Jesus Christ about Himself was true. The testimony of the Father about Jesus Christ was true. Two witnesses reinforce the credibility of the testimony in question. This is not a comparison of testimonies that differ in superiority but a confirmation of two immutable things rendered for the personal assurance of believers.
The Baptism of Jesus Christ
Interpreters should adopt the same view about the voice of the Father when the LORD spoke from Heaven at the baptism of Jesus Christ. This event was unprecedented! For the first time ever in human history, the three Persons of the Godhead, the Father, the Son, and the Holy Ghost, were all manifesting themselves simultaneously in three different locations at one place in time on earth (Matt. 3:13-17, Mk. 1:9-11, Lk. 3:21-22).
“And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.” – Matt. 3:16-17
“Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.” - Luke 3:21-22
Now, consider the greatness of this event. In other words, consider the greatness of the prophecies being revealed in this event. Look at how the man who played a small part in the baptism was named the greatest Prophet born of women in the Old Testament (Matt. 11:11)! This was the climax of John the Baptist’s whole ministry.
John the Baptist prepared the way before the Lord (Mk. 1:2-3, Isa. 40:3). Meanwhile, as John was waiting, the Prophet was earnestly looking for the Christ. John received specific instructions about how to identify the Messiah when he appeared in the appointed time (Jn. 1:31-34). Upon seeing Jesus of Nazareth, John publicly declared the Man to be “the Lamb of God” (Jn. 1:29)! This was the greatest day of John’s life and ministry! This one event is so great, it made the only participating Prophet the greatest of all the Prophets, only by virtue of being near to Christ.
John the Baptist prepared the way before the Lord (Mk. 1:2-3, Isa. 40:3). Meanwhile, as John was waiting, the Prophet was earnestly looking for the Christ. John received specific instructions about how to identify the Messiah when he appeared in the appointed time (Jn. 1:31-34). Upon seeing Jesus of Nazareth, John publicly declared the Man to be “the Lamb of God” (Jn. 1:29)! This was the greatest day of John’s life and ministry! This one event is so great, it made the only participating Prophet the greatest of all the Prophets, only by virtue of being near to Christ.
“And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.” – Mk. 1:7
John had a painful awareness of his own unworthiness to be in the presence of Jesus the Nazarene. John’s perspective of things was preached loudly and clearly to the multitudes! He strongly objected to baptizing the Man, when he said, “I have need to be baptized of Thee, and comest Thou to me?” (Matt. 3:14). Naturally, as cousins, John was the elder. He was about six months older in age (Lk. 1:36). Nevertheless, John boldly confessed that the Son of God predated and preexisted him, declaring to everyone present, “He was before me” (Jn. 1:15, 30). Somehow, John knew what Christ had come to accomplish in the earth – namely, the Atonement! – even though everyone else was erroneously expecting the Messiah to immediately seize power in Israel as a King.
The Transfiguration of Jesus Christ
If John was deemed to be great for the virtue of being nearest to Christ, the Apostles were brought much closer to our Lord, and for much longer. Their greatness is visible! Only the names of “the twelve Apostles of the Lamb” are emblazoned upon the foundations of the walls of Jerusalem in Heaven as an eternal memorial (Rev. 21:14).
Now, consider the superior greatness of the Apostles, Peter, James, & John, who also heard the witness of the Father bestowing “honor and glory” upon Jesus Christ, in saying, “This is My Beloved Son, in whom I am well pleased” (2 Pet. 1:17). Speaking of this, in 2 Peter. 1:18-19, Peter called the voice from heaven “a more sure word of prophecy” (2 Pet. 1:19). Why? The witness of the Father is something that should give more assurance to believers! Literally, the “voice which came from heaven” is what made it “a more sure word of prophecy” (2 Pet. 1:18-19). This line of reasoning was also used in Hebrews 6:13-18, speaking about the voice which came from Heaven in Genesis 22.
Now, consider the superior greatness of the Apostles, Peter, James, & John, who also heard the witness of the Father bestowing “honor and glory” upon Jesus Christ, in saying, “This is My Beloved Son, in whom I am well pleased” (2 Pet. 1:17). Speaking of this, in 2 Peter. 1:18-19, Peter called the voice from heaven “a more sure word of prophecy” (2 Pet. 1:19). Why? The witness of the Father is something that should give more assurance to believers! Literally, the “voice which came from heaven” is what made it “a more sure word of prophecy” (2 Pet. 1:18-19). This line of reasoning was also used in Hebrews 6:13-18, speaking about the voice which came from Heaven in Genesis 22.
“We have also a more sure word of prophecy…” – 2 Pet. 1:19
“Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:” – Heb. 6:17
In Hebrews 6:13-18, the voice that came from Heaven was confirming to the Abraham the “immutability” of prophecy in divine promises and oaths (Gen. 22:15-18). The “more” of Hebrews 6:17 corresponds with the “more” 2 Peter 1:19 in the rendering of the same argument. This is not a comparison of inferiority but it is a confirmation of immutability. Therefore, this pertains to the doctrine of assurance. This is something that makes believers “more sure” in their faith about the immutable things of prophecy.
The Triumphant Entry of Jesus Christ into Jerusalem as the Messiah
All this should make readers pay more attention to these unique moments in history, especially in the ministry of Jesus Christ, when the voice of the Father confirmed the Son of God in the aforementioned events, and when similar things happened in the future. The Witness of the Father was heard only one more time during the earthly pilgrimage of Jesus Christ. It came thundering from Heaven in John 12:28.
“Father, glorify thy name. Then came there a voice from Heaven, saying, I have both glorified it, and will glorify it again.” - John 12:28
Most readers overlook this event. It seems obscure. It appears insignificant when compared to the baptism of Jesus Christ and the holy mount of transfiguration. Nevertheless, the Witness of the Father warrants a more thorough investigation, because it would only be present in a situation of greatness.
This was a very special day! Upon arriving to Bethphage and Bethany, on the way to Jerusalem, preparations were made for what was about to take place in fulfillment of messianic prophecy (Matt. 21:1-5). Meanwhile, multitudes of disciples had come to hear that Jesus was coming to Jerusalem (Jn. 12:12). They went out to meet the Lord before he had even descended the Mount of Olives (Lk. 19:37).
The people then cast their garments upon the colt and set Jesus thereon (Lk. 19:35). They then spread their garments in the way before Him. They also cut down branches from trees and strawed them in the way. The multitude went before and followed behind as Jesus made the approach to Jerusalem, and they were crying out, “Hosanna; Blessed is He that cometh in the Name of the LORD” (Mk. 11:9), in fulfillment of Psalm 118:25. The people boldly declared Jesus to be the Christ, the Anointed One, while loudly celebrating and praising God.
This was a very special day! Upon arriving to Bethphage and Bethany, on the way to Jerusalem, preparations were made for what was about to take place in fulfillment of messianic prophecy (Matt. 21:1-5). Meanwhile, multitudes of disciples had come to hear that Jesus was coming to Jerusalem (Jn. 12:12). They went out to meet the Lord before he had even descended the Mount of Olives (Lk. 19:37).
The people then cast their garments upon the colt and set Jesus thereon (Lk. 19:35). They then spread their garments in the way before Him. They also cut down branches from trees and strawed them in the way. The multitude went before and followed behind as Jesus made the approach to Jerusalem, and they were crying out, “Hosanna; Blessed is He that cometh in the Name of the LORD” (Mk. 11:9), in fulfillment of Psalm 118:25. The people boldly declared Jesus to be the Christ, the Anointed One, while loudly celebrating and praising God.
“Saying, Blessed be the King that cometh in the Name of the Lord: peace in Heaven, and glory in the Highest.” – Lk. 19:38
The very thing that was kept secret among the closest disciples of the Lord was now being proclaimed openly (Matt. 16:20). The time had come for Jerusalem to receive her King! The whole city was moved with commotion at the noise, saying, “Who is this?” (Matt. 21:10). This was a day of great glory! Now, let us briefly consider the greatness of this day.
The greatness of the day can be discerned through the greatness of the prophecies being fulfilled. Specifically speaking, this is the fulfillment of the 69 Weeks in Daniel’s prophecy of eschatology in Daniel chapter nine.
The greatness of the day can be discerned through the greatness of the prophecies being fulfilled. Specifically speaking, this is the fulfillment of the 69 Weeks in Daniel’s prophecy of eschatology in Daniel chapter nine.
“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.” – Dan. 9:25
This came to pass at the public declaration of Jesus as “the Messiah the Prince” (Dan. 9:25) during His triumphant entry into Jerusalem (John 12:12-43, Lk. 19:28-48), The day had finally come! Literally, Jesus Christ was speaking of this “day” (Lk. 19:42) because it was precisely foretold to be 173,880 days from when the countdown of the prophecy began. The staggering precision of this messianic prophecy is so amazing! If the Jewish disciples remained silent at the triumphant entry, even the rocks would have been crying out for glory (Lk. 19:40). This day was marked by glory, and there was more glory to come.
Have you ever wondered why Jesus Christ was so cautious and often withdrawn from the common people during his earthly ministry? Readers of the New Testament often marvel at this behavior. Jesus Christ even commanded people to be silent at times when they came to know about His real identity as the Son of God (Mk. 3:12, 5:43, 7:36, 8:26, 9:30; Matt. 12:16-18). Our Lord was doing these things to prevent a premature declaration of His own Messianic identity, because the Lord knew that this declaration would not be received well by the rulers of Judaism, and therefore it would prematurely lead to His martyrdom.
The Evangelists of the Gospel carefully noted these decisive moments where Jesus Christ withdrew or prevented His own glorification as the Messiah until the appointed day had come to show how the Lord was making calculated decisions for a timely and precise fulfillment of Daniel’s 69 Weeks. John noted the appointed day in how the Lord often spoke about a specific “hour” and “time” that was divinely appointed in the future (Jn. 2:4, 24-25, 6:14-15, 7:1-9, 25-39, 8:20, 12:16, 23-33, 13:1, 31-32, 16:32, 17:1). The glory of the Triumphant Entry led directly to one final glorification of Jesus Christ.
Have you ever wondered why Jesus Christ was so cautious and often withdrawn from the common people during his earthly ministry? Readers of the New Testament often marvel at this behavior. Jesus Christ even commanded people to be silent at times when they came to know about His real identity as the Son of God (Mk. 3:12, 5:43, 7:36, 8:26, 9:30; Matt. 12:16-18). Our Lord was doing these things to prevent a premature declaration of His own Messianic identity, because the Lord knew that this declaration would not be received well by the rulers of Judaism, and therefore it would prematurely lead to His martyrdom.
The Evangelists of the Gospel carefully noted these decisive moments where Jesus Christ withdrew or prevented His own glorification as the Messiah until the appointed day had come to show how the Lord was making calculated decisions for a timely and precise fulfillment of Daniel’s 69 Weeks. John noted the appointed day in how the Lord often spoke about a specific “hour” and “time” that was divinely appointed in the future (Jn. 2:4, 24-25, 6:14-15, 7:1-9, 25-39, 8:20, 12:16, 23-33, 13:1, 31-32, 16:32, 17:1). The glory of the Triumphant Entry led directly to one final glorification of Jesus Christ.
The Glorification of Jesus Christ on the Cross of Calvary
“Then came there a voice from Heaven, saying,
I have both glorified it, and will glorify it again.” – Jn. 12:28
I have both glorified it, and will glorify it again.” – Jn. 12:28
On the same day, shortly after the Triumphant Entry, the jubilant sound of celebration was silenced. One glory was past and another was to come. In sober reflection, the Son of God declared, “the hour is come” (Jn. 12:23), but this time He was speaking about how the “Messiah” was now going to be “cut off” according to Daniel’s prophecy (Dan. 9:26). This follows the chronological order of the two messianic prophecies in Daniel’s 70 Weeks.
“And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” – Dan. 9:26
Peering into the future, Jesus Christ said, “Now is my soul troubled; and what shall I say? Father, save Me from this hour: but for this cause came I unto this hour.” (Jn. 12:27). In a little while, on day 173,885, Peter, James, and John will be separated yet again, but this time in the Garden of Gethsemane on the fateful night of betrayal (Matt. 26:37). They will then see the Face that so lately shined as the sun in glory completely melted in anguish, and in sore amazement, dripping with blood and covered in gory sweat (Mk. 14:32-42). Before everything is said and done, the Son of God will be marred beyond recognition (Isa. 52:14). The glorification soon to come was the crucifixion of Jesus Christ on mount Calvary (Jn. 12:28, 32-33; Jn. 7:39, 12:16, 13:31, 17:1).
Similarly, at the Cross, various miracles were manifested by the Father to bear witness to the awful occasion: in the darkness over all the land and its immediate dissipation at the death of Jesus Christ (Matt. 27:45, Mk. 15:33, Lk. 23:44, Jn. 19:14), and in the earthquake which coincided with the rending of the vail of the Temple (Matt. 27:51, Lk. 23:44-49).
Similarly, at the Cross, various miracles were manifested by the Father to bear witness to the awful occasion: in the darkness over all the land and its immediate dissipation at the death of Jesus Christ (Matt. 27:45, Mk. 15:33, Lk. 23:44, Jn. 19:14), and in the earthquake which coincided with the rending of the vail of the Temple (Matt. 27:51, Lk. 23:44-49).
What is the Daystar?
“We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the Day Star arise in your hearts:” – 2 Pet. 1:19
This speaks of none other than Jesus Christ! Specifically, because the Apostles beheld the face of the Son of God when it was shining as the “Sun” in glory, according to Matthew 17:2. Just one glimpse of this “Light” changed everything for the Apostles! Nearness to Christ is the yardstick of greatness. This is the greatness of John the Baptist. This is the greatness of the twelve Apostles. Beholding the glory of Jesus Christ! This is the greatness of Peter, James, and John.
The greatness of the Apostle Paul is questionable. Right? Admittedly, he was a man “born out of due time” (1 Cor. 15:8). However, not even the Apostle Paul was exempt from the branding exercise, even though he was so late coming. Paul’s theology about Moses, Sinai, and Jesus Christ, recorded in 2 Corinthians 3:1-4:7, speak volumes about his own personal experience.
Paul, formerly known as Saul, encountered “the Daystar” while traveling on horseback to Damascus at “noon” (Acts 22:6). It was the brightest part of the day! The astronomical Sun was shining directly overhead the riders when, suddenly, another Light appeared in a different location above them, and when Paul looked up at the “Light”, behold, it was shining “above the brightness of the Sun” (Acts 26:13-14)! It takes about 100 seconds to suffer permanent retinal damage in your eyes while looking at the Sun. Contrastingly, it only took a glimpse for Paul to go blind while seeing the face of Jesus Christ! Considering the circumstances, how do you think Peter, James, and John felt on the holy mount of transfiguration? While seeing the glory of Jesus Christ, as the Messiah was standing next to the two greatest Prophets of the Old Testament, it was obvious to them whose glory excelled in comparison.
The greatness of the Apostle Paul is questionable. Right? Admittedly, he was a man “born out of due time” (1 Cor. 15:8). However, not even the Apostle Paul was exempt from the branding exercise, even though he was so late coming. Paul’s theology about Moses, Sinai, and Jesus Christ, recorded in 2 Corinthians 3:1-4:7, speak volumes about his own personal experience.
Paul, formerly known as Saul, encountered “the Daystar” while traveling on horseback to Damascus at “noon” (Acts 22:6). It was the brightest part of the day! The astronomical Sun was shining directly overhead the riders when, suddenly, another Light appeared in a different location above them, and when Paul looked up at the “Light”, behold, it was shining “above the brightness of the Sun” (Acts 26:13-14)! It takes about 100 seconds to suffer permanent retinal damage in your eyes while looking at the Sun. Contrastingly, it only took a glimpse for Paul to go blind while seeing the face of Jesus Christ! Considering the circumstances, how do you think Peter, James, and John felt on the holy mount of transfiguration? While seeing the glory of Jesus Christ, as the Messiah was standing next to the two greatest Prophets of the Old Testament, it was obvious to them whose glory excelled in comparison.
“But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.” – Lk. 9:32
Remember, Moses and Elijah were the only two men that ascended Sinai to personally see the glory of God! Albeit, this moment in history before the transfigured Messiah was the most significant part of their ministry to date. In other words, the glory of Jesus Christ excels it all! “They saw His Glory” (Lk. 9:32)! Moses asked to see the Face of the Father and was denied. Then, at last, when he saw the Face of Jesus Christ, the impossible became possible through the invisible becoming visible. This is the testimony of the Apostles! Jesus Christ is “the image of the invisible God” (Col. 1:15). Literally, those elect and holy souls who are beholden to the glory of the Father are made to see it when they look on Jesus Christ, because the Son of God is “the brightness of His glory, and the express Image of His Person” (Heb. 1:3).
Related Articles:
|
|
RSS Feed