The holy spirit impelling

THE HOLY SPIRIT IMPELLING
EDITED BY GLENN PEASE
2 Peter 1:21 For prophecy never had its origin in the
human will, but prophets, though human, spoke from
God as they were carried along by the Holy Spirit.
Amplified: For no prophecy ever originatedbecause
some man willedit [to do so—itnever came by human
impulse], but men spoke from God who were borne
along (moved and impelled)by the Holy Spirit.
(Amplified Bible - Lockman)
GOTQUESTIONS.ORG
Question:"What does 2 Peter1:20 mean about interpreting Scripture?"
Answer: SecondPeter1:20 says, “Above all, you must understand that no
prophecy of Scripture came about by the prophet’s own interpretation of
things.” Actually, 2 Peter1:20 emphasizes the source of Old Testament
prophecies, not who has the right to interpret the Bible today.
Some Bible versions do not make this clear. The NAS, for example, says that
prophecy is not “a matter of one’s own interpretation,” and the KJV says

Scripture is not “of any private interpretation.” However, Peterwas not
writing about how we should read or interpret God’s Word; he was writing
about how God gave us His Word in the first place. In order to persuade his
readers to pay attention to the gospel, Peteraffirmed that his words were
God’s words—just as much as the Old Testamentprophecies were.
Peter’s meaning in verse 20 is further explained by the context: “We did not
follow cleverly devised stories . . . but we were eyewitnessesofhis majesty. . . .
We ourselves heardthis voice that came from heaven. . . . We also have the
prophetic message as something completelyreliable. . . . No prophecy of
Scripture came about by the prophet’s own interpretation of things. For
prophecy never had its origin in the human will” (2 Peter1:16–21).
Notice that Peter’s main point is not how to read and understand God’s
messages.Instead, he explains the authoritative origin and source of those
prophecies. It was GodHimself who communicated them through His chosen
spokesmen. The prophets (and Peter)did not write thoughts that they cooked
up out of their own minds, but they passedon truth that came directly from
God. As Peterputs it, they “spoke from Godas they were carriedalong by the
Holy Spirit” (verse 21).
Peter’s intent was to urge his readers to take his messageaboutJesus
seriously, as he says in verse 19, “You [therefore] will do well to pay attention
to [God’s messagethrough me], as to a light shining in a dark place.” Peter’s
accountof Jesus was straightfrom God.
Since the Bible’s words express God’s thoughts, not man’s, it is important
that we respectthem enough to study them and grasp what He wants us to
understand as we are interpreting Scripture."

2 Peter1:21
by Grant Richison| Jun 4, 1998 | 2 Peter| 7 comments
ReadIntroduction to 2 Peter
“Forprophecy never came by the will of man, but holy men of God spoke as
they were moved by the Holy Spirit.”
For prophecy never came by the will of man
Note that this verse begins with a word of explanation – “for.” The previous
verse explained that Scriptures did not come from a human source but a
divine source.
Scripture does not originate with man. Man does not originate the Bible. The
human author receivedGod’s ideas. Scripture comes by divine inspiration.
The Bible is not man’s idea. The Bible originates with God. Revelationcomes
from God to man.
Religionis man’s ideas about God. That is why religion does not have the
answer.
but holy men of God
If the Bible did not come by man’s will, how did it come? By “holy men of
God.” Approximately thirty different men wrote the thirty-nine books of the
Old Testament. About eight men wrote the twenty-seven books ofthe New
Testament. Godused holy [set apart] men to write Scripture.
These men were not automatons or robots. They used their ownpersonality
and vocabulary to write Scripture. The Holy Spirit, however, guarded them
from error as they wrote Scripture. He superintended eachword they wrote.
Therefore, the authors of Scripture made no mistakes. We have the Bible

exactly as God intended for us to have it. We canplace our confidence in
Scripture.
“Holy men of God” are Old and New Testamentauthors like Moses, Isaiah,
Jeremiah, John and Paul. Godpicked certain men to communicate the Bible.
spoke as they were moved by the Holy Spirit
“But” implies strong contrast. In contrastto human beings originating
Scripture, the Holy Spirit superintended the writing of Scripture.
“Moved” means to carry. The book of Acts uses “moved” for wind carrying a
ship (27:15, 17). The Holy Spirit so guided the human author that he wrote
without error. That is why Scripture is certain. Therefore, we cantrust
Scripture because it is the very words of God.
This word “moved” translates “upholds” and “bearing” in the book of
Hebrews:
“Who being the brightness of His glory and the express image of His person,
and upholding all things by the word of His power, when He had by Himself
purged our sins, satdown at the right hand of the Majestyon high” (Hebrews
1:3).
“Therefore letus go forth to Him, outside the camp, bearing His reproach”
(Hebrews 13:13).
The idea is to carry. The Holy Spirit upholds or bears the writers of Scripture
as they write Scripture. The writers of Scripture wrote better than they knew.
That is why the Bible is not full of fables.
The Holy Spirit governed the human author as he was in the process of
writing Scripture (2 Peter 3:16). The human author was aware of the content
that he wrote, but the Holy Spirit “carried” him. The Holy Spirit originates
Scripture.
The Holy Spirit so supernaturally superintended Scripture writers that
without circumventing their intelligence, their personal literary style or
personality, He enabled them to record Scripture with perfect accuracy.

Human authors were not automatons or robots who actedlike a computer
when they wrote Scripture.
PRINCIPLE:
We have a trustworthy Bible because the Holy Spirit superintended the
writing of Scripture.
APPLICATION:
The Bible is the unabridged revelationof the thoughts of an omniscient God.
God put everything that we need to know about Him in writing. Scripture is
the only inspired book on earth. Other books may be profound and insightful
but God did not inspire these writings. Only the Bible is inspired because the
Holy Spirit wrote Scripture.
No single church has the exclusive right to interpret the Bible. If a single
church had this right, then no single individual would have responsibility to
understand Scripture for himself. If we blindly acceptwhata given church
teaches we place ourselves atrisk. Each of us must take responsibility to
understand the Word for ourselves.
Every Christian has the Scripture and the Holy Spirit to help him understand
the Bible for himself. The issue is not what your church teaches but what the
Word teaches. It is not what your preacherteaches but what the Bible teaches.
What does the Bible teach? We place our explicit faith in the Bible.
Men Moved by the Holy Spirit Spoke from God
Resource by John Piper
Scripture: 2 Peter1:20–21 Topic:Inspiration & Inerrancy of the Bible

We cansum up what we have seenso far in 2 Peter1 with three pictures: the
hot fudge sundae, a man swimming againstan oceancurrent, and a lamp
shining in the night. In 1:1–4 the main point was that Godhas given believers
divine power to lead lives devoted to brotherly kindness and love; and that
this powerbecomes effective in reallife when we stake everything joyfully on
his precious and very greatpromises. When we keepthe hot fudge sundae of
God's promises in front of us, they exert on us a divine power to allure us on
in the excellentway of love and into eternal life.
In 1:5–11 we are taught that God's divine power is given to us not to make us
lazy or limp, but to make us zealous and diligent to advance in every Christian
virtue. The evil remaining in our heart and the pressures ofunrighteousness
in the world are like an oceancurrent drawing us backwardtoward
destruction. No one who treads waterin the Christian life stays in the same
place. You always go back. Therefore we must stroke diligently againstthe
current of evil desires within and innumerable temptations without. In doing
this (as v. 10 says)we confirm our call and election. The genuineness of our
confidence in the promises of God (by which we are saved)is confirmed by the
diligence with which we stake our lives on those promises in efforts to live like
Jesus.
Then in 1:12–19 Peterzeroes in on the promise of Christ's secondcoming and
says that this prophetic word has been made more sure by his own eyewitness
experience of Christ's majesty on the mount of transfiguration. What Peter
and James and John were granted to see in the transfiguration of Christ was a
partial glimpse of what Christ would be like when he comes again. And in
verse 19 Peter compares that hope to a lamp shining in the night. The
prophetic word of hope is our lamp in the dark night of this world. It
functions just like that hot fudge sundae—to keepus on the path until the day
dawns and the morning star rises in our hearts.
In a word the chapter has said: be a people empoweredby hope to lead lives
of love. Let your confidence in the coming day of joy make you compassionate
in the present night of woe.
ReasonorManner?

Now we want to devote the rest of our time this morning to thinking about
verses 20 and 21. First let's look at the connectionbetweenverses 19 and 20.
All the modern English versions that I consultedmade it harder rather than
easierto understand the connectionin the original Greek. Theyall begin a
new sentence atverse 20 (and NASB even inserts a totally unwarranted
"but"). But verse 20 is not a new sentence, and the version that preserves the
original is the old King James, which translates verse 20:"Knowing this first,
that no prophecy of the Scripture is of any private interpretation." Remember
now that in verse 19 Peter is telling us to pay attention to the prophetic word
about the coming of Christ as to a lamp shining in a dark place. So you can
hear the connectionwhen we boil the two verses down like this: "Pay
attention to the prophetic word . . . knowing this first, that no prophecy of
scripture is of any private interpretation." There is a very close connection
betweenwhat we know about prophecy in verse 20 and our giving heed to it in
verse 19.
Now what is that connection? I see two possibilities. First, verse 20 may give
the reasonwhy we should give heed to the prophetic word. So we could
paraphrase it like this: "Give heed to the prophetic word because youknow,
first of all, that no prophecy of Scripture is of any private interpretation." The
other possible connectionwould be that verse 20 tells us not the reasonbut the
way to give heed to the prophetic word. So we could paraphrase it: "Give
heed to the prophetic word by remembering this principle first, that no
prophecy of Scripture is of any private interpretation." So it seems to me that
in verse 20 Peteris either giving us a reasonto pay close attentionto the
prophetic word, or is telling us how to pay attention to the prophetic word.
Whose Interpretation of What?
But which? Before we can decide that, we have to know what verse 20 means.
What does Petermean that "no prophecy of scripture is of any private
interpretation," or, as the RSV says, "no prophecy of scripture is a matter of
one's own interpretation"? I think it is only fair for me to mention three ways
this verse has been understood, and then show why I only acceptone of these

ways. First, there are excellentevangelicalBible scholars who say that verse
20 has nothing to do with our interpretation of prophecy, but rather with the
prophet's interpretation of history. In other words, when Petersays, "no
prophecy of scripture is a matter of one's own interpretation," he means, "no
prophecy ever came from a prophet's private interpretation of historical
events." Rather, as verse 21 says, prophecies came from God through the
Holy Spirit. So the connectionwith verse 19 would be: "Give heed to the
prophetic word . . . because no prophecy is a mere private human
interpretation of events; it is from God through the Spirit." I find that
understanding of verse 20 almostpersuasive, but not quite.
A secondvery important understanding of verse 20 is the typical Roman
Catholic one. They have generallysaid, "No, verse 20 does refer to how we
interpret prophecy, not how prophets interpret history. And the point is that
no private individual caninterpret prophecy on his own. Rather the
Scriptures have been entrusted to the church, and the individuals must look to
the official pronouncements of the church to know the true teaching of
Scripture." Until twenty years ago and the secondVatican Council, that kind
of thinking had kept the Scriptures concealedin Latin and had kept the
average Catholic lay personin woeful ignorance of Scriptures. Much of that is
changing now. But even recently I read a letter from a priest in California to a
young man in our church urging him not to forfeit his connectionwith the
Catholic church and its sacraments;and in three pages there was no reference
to Scripture. And I got the distinct impression that had he used Scripture to
argue for the church, he would have been compromising his principles.
Becauseevidently it is still true for many Catholics that the church gives
credence to the Scripture, not Scripture to the church. It is the same old
problem of the Reformation:in practice, ecclesiasticaltradition, not
Scripture, is supreme. And I want us to be very aware that one of the
hallmarks of our Protestantfaith is that the church and its ministers are
judged by Scripture, and not vice versa.
I will mention one other wayof understanding verse 20. "No prophecy of
scripture is a matter of one's own interpretation" can mean no individual
should interpret prophecy according to his own personal whim. You can't just
give Scripture any old meaning you please. There is a true meaning

(according to v. 21)which comes from God through the prophet, and this is
our standard.
Now which of these three views of verse 20 is most likely Peter's view? As far
as the usual Catholic interpretation is concerned, it just can't be gottenout of
the text. There is not a word about who should replace the individual as the
reliable interpreter of prophecy. That has to be read into the text. It can't be
gottenout of it. So for me the choice is betweenthe first and third views. Is
verse 20 saying that no prophecy is the result of a prophet's private
interpretation of history? Or is it saying that no prophecy, after it is given,
should be twisted by individuals to make it mean whateverthey like?
I think verse 20 is a warning not to play fastand loose with the meaning of
Scripture. The reasonI opt for this secondview is that the false teachers
which Peter has in view did apparently not deny the inspiration of the
prophets, but rather twisted the prophetic writings to suit their own false
teaching. We know that Peterhad false teachers in mind here because the
very next sentence in 2:1 says, "Falseprophets also arose among the people,
just as there will be false teachers among you." And the key text for
understanding how these false teachers relatedto Scripture is found in 2 Peter
3:16. In 3:15 Petersays that the apostle Paul has written about similar things
in his letters. Then he says, "There are some things in them hard to
understand which the ignorant and unstable twist to their own destruction, as
they do the other scriptures." These lastwords show how the false teachers
related to the Old TestamentScriptures. They don't rejectthem. They don't
deny that prophecies came from God. They twist them to suit their own
private purposes. Therefore, since Peteris concernedin this letter with false
teachers who twist the meaning of Scripture to fit their own personaldesires,
the most likely meaning of verse 20 is that the prophetic Scriptures may not
be handled that way. "No prophecy of scripture is a matter of one's own
interpretation," means then, "no individual is entitled to interpret prophecy,
or Scripture generally, according to his personalwhim" (Kelly).
The Way in Which We Should Heed the Word

Now we can see the connectionbetweenverses 19 and 20 more clearly. When
Petersays, "Give heed to the prophetic word as to a lamp shining in a dark
place . . . knowing this first, that no prophecy of the Scripture is of any private
interpretation," what he means is, "Pay close andcareful attention to the
prophetic word, and the first principle to guide you in how to pay attention is
the principle that the true meaning of Scripture does not come from the mind
of the reader." Or to put it another way: the principle that should guide our
attention to Scripture is that its meaning is objective, not subjective. The
meaning of Scripture does not change with every new reader or every new
reading. It cannotbe twistedto mean whateverwe like. It is what it is,
unchanging and unending. The first principle, therefore, in giving heed to
Scripture is that there is a true meaning and there are false meanings, and we
must submit our minds to trace out what is really there rather than
presuming that whateverpops into our minds at our first reading is the true
meaning.
God's Meaning not Man's
Now what verse 21 does is give the reasonwhy we can't treat Scripture as
though its meaning is whatever someone thinks it means. Interpretation of
Scripture dare not be a matter of personalwhim because Petersays, "no
prophecy ever came by the impulse of man, but men moved by the Holy Spirit
spoke from God." In a word, the reasonwe may not fill the words of Scripture
with our ideas is that God intends that they carry his ideas. The meaning of
Scripture is not like putty that we can mold according to our desires. It is the
work of the Holy Spirit and carries a solid, firm, divine intention. The glorious
truth of this verse is that in Scripture God has spokenand not merely man,
and therefore (as verse 20 says)our aim must be to hear God's meaning, not
merely our own.
Now let me try to show how verses 20 and 21 fit into the chapter as a whole
and then draw out severalimplications for our lives. Peter's main aim in
chapter 1 is to help us confirm our call and election(v. 10). He wants us to
enjoy the assurance ofour salvation. As a means to that end he reminds us

that the genuineness of saving faith (v. 1) is proved by whether it produces
virtue and knowledge and self-controland patience and godliness and
brotherly affection and love (vv. 5–7). But he also reminds us that God has
already given us the powerneeded to live this way (v. 3). And he has told us
that this powerbecomes effective in our daily lives through God's precious
and very greatpromises. So as we keepour hearts content in the promises of
God, we are guarded from sinful allurements and are drawn on in paths of
righteousness into eternal life. And where are these promises to be found?
Where shall we go to fan the flames of our hope? Peter's answerin verse 19:
the prophetic word of Scripture. Do you need encouragementthat the day is
really going to dawn—that the life of self-control, patience, brotherly
affection, and love is really leading to glory? Then go to the Scriptures. Go
daily. Go long. Go deep. And when you go, remember this first: these are not
the mere words of men; they are the words of God. "Menmoved by the Holy
Spirit spoke from God" (v. 21). Seek his meaning and you will find the lamp
of hope. For as the apostle Paulsaid, "Whateverwas written in former days
was written for our instruction, that by the steadfastness andencouragement
of the scriptures men might have hope."
Three Implications for Our Lives
Now I close with three brief implications of verses 20 and 21 for us. You can
hang them on three words:discipline, humility, and the Spirit. Suppose that
you are a platoon leader and had been trapped with your platoon behind
enemy lines, and your commanding officer smuggles a coded messageto you
to inform you how to getout. What do you do with that message? Do you pass
it around the platoon and collecteveryone's impressions and then flip a coin
to decide what it means? No. You sit down and you labor to break the code.
Why? Because the impressions of your platoon are not what you need. The
mind of your commander makes allthe difference. The interpretation of that
messagehas one aim—what did the commander will to communicate? And to
that end you submit yourself to the severe discipline of memory and analysis
and construction, until you have assurancethat his meaning and not your own
has been found. And then you stake your life on it.

So it is with God's Word. God's intention comes to us in human language.
"Menmoved by the Holy Spirit spoke (in Hebrew and in Greek)from God."
How, then, can we know the mind of God? Answer: God has ordained that
some in his family (and some outside) submit to the discipline of mastering
Hebrew and Greek and breaking the code open into English and the other
languages ofthe world. But even English is a kind of code. Children must
acceptthe discipline of learning to read it. And adults need to submit to the
discipline of learning to read it well. The more disciplined we are in
construing meaning out of Scripture instead of pouring our ideas into
Scripture, the better we will understand God's promises and the more power
we can have for godliness.
The secondimplication is humility. If you believe that the Bible is the Word of
God with authority over your life, it takes a gooddeal of humility to interpret
it correctly. The reasonis simple: the Bible often requires of us that we feel
and think and actin ways that go againstour natural inclinations. Therefore,
the only person who will own up to these uncomfortable teachings is the
humble personwho is broken and open before the lordship of God and ready
to do whateverhe says. The proud person who still wants to give lip service to
the Bible will twist the Scriptures to fit his own desires. In the long run sound
interpretation comes only from the brokenand contrite in spirit.
Finally, humility is a fruit of the Spirit. Therefore, we have greatneed for the
assistanceofthe Holy Spirit when we read the Scripture. If he does not
overcome our proud heart and rebellious nature, we will never submit to the
uncomplimentary truths of Scripture. We will avoid them or distort them.
The work of the Spirit is not to add new information to the Scripture, but to
make us sensitive and submissive to what is already there. It was through men
moved by the Holy Spirit that God spoke ofold in the Scriptures. And
therefore today it will be people yielded to the Holy Spirit who hear his voice
most clearly in the Scriptures.
Therefore, let us give heed daily the prophetic Word with all diligence and
humility and reliance on the Spirit, knowing this first, "that no prophecy of
Scripture is a matter of one's own private interpretation, because no prophecy

ever came by the impulse of man, but men moved by the Holy Spirit spoke
from God."
PRECEPTAUSTIN RESOURCES
FOR NO PROPHECYWAS EVER MADE BY AN ACT OF HUMAN WILL:
ou gar thelemati anthropou enechthe (1API) propheteia pote:
Lk 1:70 2Ti 3:16 1Pe 1:11
2 Peter1 Resources - Multiple Sermons and Commentaries
2 Peter1:19-21 The Solid Foundation - StevenCole
2 Peter1:19-21 The Sure Word, Part 2 - John MacArthur
2 Pe 1:16-21 The Only Sure Word - John Sherwood
Deffinbaugh makes the interesting observationthat…
When you look through the New Testamentto read the final, parting words of
the apostles, youwill discoverthat all of them turn the focus of their readers
to the Word of God, not that they have not always done so, but that they do so
especiallyin the light of their absence (see 2Pe 1:19, 20, 21;2Ti 3:15, 16, 17,
4:2, 3, 4; 1Jn 2:18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29). (Paul’s Parting
Words in Acts 20:1-38)- e.g. see Acts 20:17, 18, 19, 20, 21, 22, 23, 24, 25, 26,
Don't miss Acts 20:27, 28, 29, 30, 31 32 = "the Word of His grace"!)
No (3756)(ou) is the Greek word which means absolutely none (i.e.,
"absolutelyno prophecy was evermade… "). Furthermore ou is placed first
in the Greek sentence foreven greateremphasis. Petercould not have been
much clearer!God is the Author of His Word!
Peterexplains the previous statementof why no prophet starts a prophecy
himself. He is not a self-starterbut a "Spirit-supercharged" man.

Ever (4218)(pote ) means at some time or another(past or future) and in this
context referring to some time in the past.
Prophecy(4394)(propheteia from pró = before or forth + phemí = to tell, to
speak)has the literal meaning of speaking forth, with no connotationof
prediction or other supernatural or mystical significance. Propheteia can
refer to either spokenor written words.
RelatedResources:
Dictionary Discussionof Prophecy(see espISBE Article)
Baker's EvangelicalDictionaryof Biblical Theology - Prophecy
Propheteia is used here in 2Peter1:20 not primarily in the sense of prediction
but in its more basic and broader meaning of speaking forth, of proclaiming a
message.
Mounce writes that…
A prophecy canbe a prediction about the future, but in the majority of its
uses it refers to authoritative speechthat has its origin with God. It can refer
to prophetic words (Rev 19:10) or activities (11:6).
Propheteia refers to the words of the prophets of the OT (Mt 13:14, 2 Pet.
1:20) and in the NT church (1Co 14:6), where it is seenas a gift of the Holy
Spirit (Ro 12:6; 1Co 12:10;13:2; 14:22, 23, 24, 25).
Prophecyshould be respected, but it should also be tested(1Th 5:20, 21;cf.
1Co 14:29, 30, 31, 32). That is, while prophecy carries some authority, it is
ultimately subjectto the authority of the apostles and their writings. The gift
of prophecy may never contradictthe authoritative Word of God, such as is
found in Revelation(Re 1:3; 22:19). (Mounce's Complete Expository
Dictionary of Old & New TestamentWords. Grand Rapids, MI: Zondervan
or Computer version)
BDAG (summarized)…
1. actof interpreting divine will or purpose, prophetic activity (Re 11:6)

2. 2. the gift of interpreting divine will or purpose, gift of prophesying (Ro
12:6, 1Co 12:10, 13:2, 8, 14:22, 1Th5:20, Re 19:10)
3. the utterance of one who interprets divine will or purpose, prophecy… a. of
OT inspired statement(Mt 13:14, 2Pe 1:20, 21)… b. of inspired statements by
Christian prophets… in the form of a prophetic saying (1Co 14:6, 1Th 5:20,
1Ti 1:18, 4:14, Re 1:3) (Arndt, W., Danker, F. W., & Bauer, W. A Greek-
English Lexicon of the New Testamentand Other Early Christian Literature
or Wordsearch)
Liddell-Scott says propheteia is…
the gift of interpreting the will of the gods, Orac. ap. Luc. II. in N.T., the gift
of expounding scripture, of speaking and preaching.
UBS says propheteia is…
preaching the messageofGod, the gift of preaching the messageofGod; an
inspired messageorutterance; intelligible preaching, an intelligible message
(as opposed to speaking in tongues
Thayer defines propheteia as
discourse emanating from divine inspiration and declaring the purposes of
God, whether by reproving and admonishing the wicked, or comforting the
afflicted, or revealing things hidden; especiallyby foretelling future events.
Used in the NT
(1) of the utterances of the OT prophets: Mt 13:14; 2Pe 1:20,21
(2) of the prediction of events relating to Christ’s kingdom and its speedy
triumph, togetherwith the consolations andadmonitions pertaining thereto:
Rev 11:6; 22:19;the spirit of prophecy, the divine mind, to which the
prophetic faculty is due, Rev19:10; Rev 1:3; 22:7,10,18;
(3) of the endowment and speechof the Christian teachers calledprophetai
(see prophetes, II. 1 f.): Ro 12:6; 1Cor 12:10;13:2; 14:6,22;plural the gifts
and utterances of these prophets, 1Co 13:8; 1Th5:20 specifically, of the

prognosticationofthose achievements whichone set apart to teachthe gospel
will accomplishfor the kingdom of Christ, 1Ti 4:14; plural 1Ti1:18.
Vine writes that…
"Thoughmuch of OT prophecy was purely predictive, see Micah5:2, e.g., and
cp. John 11:51, prophecy is not necessarily, nor even primarily, fore-telling. It
is the declarationof that which cannot be known by natural means, Mt 26:68,
it is the forth-telling of the will of God, whether with reference to the past, the
present, or the future, see Ge 20:7; Dt. 18:18;Rev 10:11;Rev 11:3. …
In such passagesas 1Co 12:28;Ep 2:20, the 'prophets' are placedafter the
'Apostles,'since not the prophets of Israelare intended, but the 'gifts' of the
ascendedLord, Ep 4:8, 11;cp. Acts 13:1…the purpose of their ministry was to
edify, to comfort, and to encourage the believers, 1Co 14:3, while its effect
upon unbelievers was to show that the secrets ofa man's heart are knownto
God, to convict of sin, and to constrainto worship, 1Co 14:24, 25.
With the completion of the canon of Scripture prophecy apparently passed
away, 1Co 13:8, 9 (Ed: But see MacArthur below). In his measure the teacher
has takenthe place of the prophet, cp. the significantchange in 2Pe 2:1. The
difference is that, whereas the messageofthe prophet was a direct revelation
of the mind of God for the occasion, the messageofthe teacheris gathered
from the completedrevelation containedin the Scriptures." (Vine, W E:
Vine's Complete Expository Dictionaryof Old and New TestamentWords.
1996. Nelson)
The gift of prophecy is simply the gift of preaching, of proclaiming the Word
of God. God used many Old and New Testamentprophets to foretellfuture
events, but that was never an indispensable part of prophetic ministry.
Paul gives perhaps the bestdefinition of the prophetic gift stating that…
one who prophesies speaksto men for edificationand exhortation and
consolation. (1Co14:3).
Peter’s admonition also applies to that gift when he states…
Whoeverspeaks, lethim speak, as it were, the utterances of God (1Pe 4:11).

John MacArthur notes that the relatedverb…
propheteuo means to speak forth, to proclaim. It assumes the speakeris
before an audience, and could mean “to speak publicly.” The connotationof
prediction was added sometime in the Middle Ages. Although many of the
prophets made predictions, that was not their basic ministry and the idea is
not involved in the originalterms used to describe them and their work. The
original terms, in fact, did not necessarilycarry the idea of revelation. God
revealeda greatdeal of His Word through the prophets, but much of their
ministry was simply proclaiming, expounding, and exhorting with revelation
already given. The biblical prophets sometimes revealed(see 1Ti4:14; 2Pe
1:21) and sometimes only reiterated what had already been revealed. A
prophet of God, therefore, is simply one who speaks forth God’s Word, and
prophecy is the proclaiming of that Word. The gift of prophecy is the Spirit–
given and Spirit–empoweredability to proclaim the Word effectively.
Since the completion of Scripture, prophecy has no longer been the means of
new revelation, but has only proclaimed what has already been revealedin
Scripture.
(MacArthur, J: 1Corinthians. Chicago:MoodyPress)(Bolding and color
added for emphasis).
NIDNTT writes that…
Prophetes is a noun made up of the stem -phē-, to say, proclaim, which always
has a religious connotation, and the prefix pro-, which as a temporal adv. has
the meaning of before, in advance. This may suggestthe meaning: one who
predicts, one who tells beforehand. It appears to be confirmed by the use of
prophēmi, to predict, proclaim in advance. However, prophēmi is not found
until very late, and so has no value as etymologicalevidence. Indeed, when one
examines the combination of pro- with verbs of speechin earlierwritings, it is
evident that in no case does the objectof the vb. point to the future. (Brown,
Colin, Editor. New International Dictionaryof NT Theology. 1986.
Zondervan)

Propheteia - 19xin 19v- NAS = prophecies(1), prophecy(15), prophesying(1),
prophetic utterance(1), prophetic utterances(1).
Matthew 13:14 "In their case the prophecy of Isaiah is being fulfilled, which
says, 'YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND;
YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE;
Romans 12:6-note Since we have gifts that differ according to the grace given
to us, eachof us is to exercise them accordingly:if prophecy, according to the
proportion of his faith
Comment: Here propheteia refers to the gift of prophecy which is the Spirit-
endowedskill of publicly proclaiming God’s Word. In one sense all believers
since their possessthe Spirit, are equipped to speak forth the Word of God,
but some believers are specificallygiven the ability to do so as for example in
public proclamation and preaching of the gospel. (See also JohnMacArthur
Romans 12:6-7 Ministry of Spiritual Gifts, Part 2 )
1 Corinthians 12:10 and to another the effecting of miracles, and to another
prophecy, and to another the distinguishing of spirits, to another various
kinds of tongues, and to another the interpretation of tongues.
1 Corinthians 13:2 If I have the gift of prophecy, and know all mysteries and
all knowledge;and if I have all faith, so as to remove mountains, but do not
have love, I am nothing.
1 Corinthians 13:8 Love never fails; but if there are gifts of prophecy, they
will be done away; if there are tongues, they will cease;if there is knowledge,
it will be done away.
Comment: Those who feel prophecy was a temporary signgift base their
interpretation primarily on this passage. JohnMacArthur assumes "that
prophecy is a permanent edifying gift." (Commentary on 1Corinthians)
1 Corinthians 14:6 But now, brethren, if I come to you speaking in tongues,
what will I profit you unless I speak to you either by way of revelation or of
knowledge orof prophecy or of teaching?

1 Corinthians 14:22 So then tongues are for a sign, not to those who believe
but to unbelievers; but prophecy is for a sign, not to unbelievers but to those
who believe.
1 Thessalonians 5:20-note do not despise prophetic utterances.
Comment: The speaking forth of the truth of God's Word is the primary
intent of this passage.Paulis not primarily referring to "new revelation". He
knew that prophecy or speaking forth of the Word of Truth (especiallysound
doctrine) which was alreadyrevealedin the Old and New Testaments was
essentialfor the spiritual health of the Body of Christ, thus the command not
to look down upon it or despise it! We are seeing a movement in modern
Christianity, in which many churches are minimizing the importance of the
Bible (it's not "seekerfriendly"!) and are in a very practicalsense,
"despising" prophetic utterances!The modern church desperatelyneeds to
read and heed the timeless truth in Jeremiah(Jer 6:16)!
1 Timothy 1:18 This command I entrust to you, Timothy, my son, in
accordancewith the prophecies previously made concerning you, that by them
you fight the goodfight,
John MacArthur comments: Timothy had a confirmation to live up to.
Timothy’s calling had been confirmed through prophecies. Prophets in the
New Testamentera spoke the revelation of God’s will to the early church.
Prophecyis the gift of proclaiming God’s Word. In one sense, anyone who
preaches or teaches God’s Wordis a prophet. Unlike present-day teachers
and preachers, however, New Testamentprophets occasionallyreceiveddirect
revelation from God. While doctrine was the province of the apostles (cf.. Acts
2:42), prophets seemto be the instruments God used to speak ofpractical
issues (cf. Acts 21:10, 11). (MacArthur, John: 1Timothy Moody Press)
1 Timothy 4:14 Do not neglectthe spiritual gift within you, which was
bestowedon you through prophetic utterance with the laying on of hands by
the presbytery.
John MacArthur Comments: There was a public affirmation of his gift
through direct revelation from God (cf.. 1Ti1:18), though the circumstances

of that utterance are not given in Scripture. It likely took place, however,
shortly after Timothy met Paul on the apostle’s secondmissionaryjourney
(Acts 16:1, 2, 3). Timothy’s prophetic call was reminiscent of that of Paul
himself (cf.. Acts 13:2). In our day, God’s call comes not through special
revelation, but through providence. If Godwants a man in the ministry, He
will give him that desire and open a door of opportunity for him. (MacArthur,
John: 1Timothy Moody Press)
God gave that gift to Timothy, and then articulated that gift through the
prophecies and then confirmed it by the laying on of hands on Timothy as an
act of confirmation by the elders. So the elders laid their hands confirming
Timothy to the ministry because GodHimself through the voice of the
prophets through prophecies had articulated Timothy's ministry. (Fighting
the Noble War--Part 2 -- John MacArthur)
2 Peter1:20 But know this first of all, that no prophecy of Scripture is a
matter of one's own interpretation, 21 for no prophecy was evermade by an
act of human will, but men moved by the Holy Spirit spoke from God.
Revelation1:3-note Blessedis he who reads and those who hear the words of
the prophecy, and heed the things which are written in it; for the time is near.
Tony Garland comments: This book is not merely an allegoryor devotional
treatise extolling the eventual victory of good overevil. The events described
within this book are bona fide prophecy and include the prediction of actual
historicalevents. (Ref)
Revelation11:6-note These have the powerto shut up the sky, so that rain will
not fall during the days of their prophesying; and they have powerover the
waters to turn them into blood, and to strike the earth with every plague, as
often as they desire.
Revelation19:10-note Then I fell at his feet to worship him. But he said to me,
"Do not do that; I am a fellow servant of yours and your brethren who hold
the testimony of Jesus;worship God. For the testimony of Jesus is the spirit of
prophecy."

Comment: The idea of "spirit of prophecy" is that "Genuine prophecy
reports God’s own revelation of Christ and never deviates from Scripture."
(MacArthur)
Tony Garland has a lengthy comment on spirit of prophecy: All revelation
given by God through His prophets was by the Spirit.
“The Spirit of the LORD spoke by me, and His word was on my tongue” (2S.
23:2).
“But truly I am full of powerby the Spirit of the LORD, and of justice and
might, to declare to Jacobhis transgressionandto Israelhis sin” (Mic. 3:8).
When Jesus referred to David’s statementin Psalm 110, He said, “How then
does David in the Spirit call Him “Lord”?” (Mt 22:43). Peter said, “this
Scripture had to be fulfilled, which the Holy Spirit spoke before by the mouth
of David concerning Judas” (Acts 1:16).
Jesus saidit would be by “the Spirit of truth who proceeds from the Father”
that the apostles would receive testimony concerning Him (John 15:26), “He
will tell you things to come” (John 16:13).
The NT prophet Agabus “stoodup and showedby the Spirit that there as
going to be a greatfamine throughout all the world” (Acts 11:28).
Later, he took Paul’s belt, bound his own hands and feet, and said, “Thus says
the Holy Spirit, ‘So shall the Jews atJerusalembind the man who owns this
belt, and deliver him into the hands of the Gentiles’” (Acts 21:11).
Two passageswritten by Peter, by the power of the Spirit, are of particular
importance:
(1Pe. 1:10,11, 12)Peterindicates that it was “the Spirit of Christ who was in”
the prophets that testified. Thus, the Spirit of Jesus was the empowering
source of their testimony. Yet Peteralso indicates that the Spirit “testified
beforehand the sufferings of Christ and the glories that would follow.” In
other words, the messagewhichthe Spirit testified concernedJesus Christ.

(2Pe 1:19, 20, 21)Peterindicates that all prophecy came by the Spirit. When
the prophets spoke, Godspoke by His Spirit. They were moved (pheromenoi)
by the Holy Spirit. It was not their ownwill, but God’s initiative which
produced their inspired testimony. They were born along by God’s Spirit
much like a ship is driven by wind and weather (Acts 27:15). They were not in
ultimate control, but were vessels whichGod moved according to His purpose
(John 3:8). (A Testimony of Jesus Christ)
Revelation22:7-note "And behold, I am coming quickly. Blessedis he who
heeds the words of the prophecy of this book."
Tony Garland writes: In order to keepthe words of the prophecy of this book,
believers must:
1. Guard the text from tampering and corruption.
2. Guard the proper interpretation of the words. “Believers are calledto
guard or protectthe book of Revelation. It must be defended against
detractors who deny its relevance, againstcritics who deny its veracity and
authority, as well as againstconfusedinterpreters who obscure its meaning.”
See Systems of Interpretation..
3. Apply the lessons ofthe book to their ownlives (Lk 6:46; Jn 14:15;15:10).
4. Promulgate the message ofthe book to the church and to those who have
not heard. (note)
Revelation22:10-note And he said to me, "Do not sealup the words of the
prophecy of this book, for the time is near.
Revelation22:18-note I testify to everyone who hears the words of the
prophecy of this book: if anyone adds to them, Godwill add to him the
plagues which are written in this book;
Revelation22:19-note and if anyone takes awayfrom the words of the book of
this prophecy, God will take awayhis part from the tree of life and from the
holy city, which are written in this book.

There are only 6 uses of propheteia in the Septuagint(LXX) - 2Chr 15:8;
32:32;Ezra 5:1; 6:14; Neh 6:12; Jer 23:31
Ezra 5:1 When the prophets, Haggaithe prophet and Zechariahthe sonof
Iddo, prophesied to the Jews who were in Judah and Jerusalemin the name of
the Godof Israel, who was overthem,
Ezra 6:14 And the elders of the Jews were successfulin building through the
prophesying of Haggaithe prophet and Zechariahthe sonof Iddo. And they
finished building according to the command of the God of Israeland the
decree of Cyrus, Darius, and Artaxerxes king of Persia.
Nehemiah 6:12 Then I perceivedthat surely God had not senthim, but he
uttered his prophecy againstme because Tobiahand Sanballat had hired him.
Jeremiah23:31 "Behold, I am againstthe prophets," declares the LORD,
"who use their tongues (Lxx translates with propheteia = prophecies)and
declare, 'The Lord declares.'
SCRIPTURE:
DIVINE ORIGIN
HUMAN OPERATION
Made (5342)(phero) means to bear, bring forth (see discussionof the second
use of phero below)
What was "borne along"? In context phero refers to bearing along or
conveying a divine proclamation (prophecy). The bearing along was not the
result of men's powerbut of the Spirit.
Deffinbaugh - Prophets did not originate prophecy; they were instruments of
the Holy Spirit who used them to speak from God. Prophecy does not begin
with man’s will but with God’s will. Thus, the interpretation of prophecy
must not be subject to man’s will. Conversely, man’s will must be subject to
the Scriptures, as the Spirit of God makes their meaning clear. (Peter’s
Readiness to Remind)

Beloved, don't miss what this verse is saying - Simply stated, Peteris teaching
that the Scriptures are inspired by God (cf 2Ti 3:16, 17-note). Statedanother
way, what Peteris saying (in essence)in 2Peter1:20, 21 is that one Author
guided the Biblical writers through the process ofrecording His Words with
their pens. Indeed, the resulting inarguable unity of the 66 books is another
amazing proof of the divine inspiration and authority of the entire Bible!
Hallelujah! (See A W Pink's The Divine Inspiration of the Bible)
Will (2307)(thelema [wordstudy] from thelo = to will with the "-ma" suffix
indicating the result of the will = "a thing willed") generallyspeaks ofthe
result of what one has decided. One sees this root word in the feminine name
"Thelma." In its most basic form, thelema refers to a wish, a strong desire,
and the willing of some event. (Note: See also the discussionofthe preceding
word boule for comments relating to thelema).
Zodhiates says that thelema is the…
Will, not to be conceivedas a demand, but as an expressionor inclination of
pleasure towards that which is liked, that which pleases and creates joy. When
it denotes God's will, it signifies His gracious dispositiontoward something.
Used to designate what God Himself does of His own goodpleasure.
(Zodhiates, S. The Complete Word Study Dictionary: New Testament. AMG)
Thelema has both an objective meaning (“whatone wishes to happen” or
what is willed) and a subjective connotation(“the act of willing or desiring”).
The word conveys the idea of desire, even a heart’s desire, for the word
primarily expresses emotioninstead of volition. Thus God’s will is not so
much God’s intention, as it is His heart’s desire.
Thelema - 62x in 58v -
Mt 6:10; 7:21; 12:50; 18:14; 21:31;26:42; Mark 3:35; Luke 12:47; 22:42;
23:25;Jn 1:13; 4:34; 5:30; 6:38, 39, 40;7:17; 9:31; Acts 13:22;21:14;22:14;
Ro 1:10-note; Ro 2:18-note;Ro 12:2-note;Ro 15:32-note;1Cor1:1; 7:37;
16:12;2Cor 1:1; 8:5; Gal 1:4; Ep 1:1-note, Ep 1:5-note, Ep 1:9-note, Ep 1:11-
note; Ep 2:3-note; Ep 5:17-note; Ep 6:6-note; Col1:1-note, Col 1:9-note; Col
4:12-note; 1Th4:3-note; 1Th 5:18-note;2Ti 1:1-note; 2Ti 2:26-note;He 10:7-

note, He 10:9-note, He 10:10-note, He 10:36-note;He 13:21-note;1Pe 2:15-
note; 1Pe 3:17-note;1Pe 4:2-note, 1Pe 4:19-note;2Pe 1:21-note;1Jn 2:17;
5:14; Rev 4:11-note. NAS = desire(1), desires(1), will(57).
Note that Peterdoes not say"was never interpreted", reiterating the teaching
in v20 that the speaking forth of God's word did not originate with the
speaker.
Click for an in depth study on Inspiration and Inerrancy.
The verbs "made… moved" are both the same phero and both in the passive
voice (action exerted on the men from without). In other words it was not
man's that originated the Scriptures. And yet Peterexplains that men were
involved in the process forthe Holy Spirit bore them along as they wrote,
guarding them from writing error and guiding them to write God's Word to
us.
Prophecyis of divine origin, not of one’s private origination. As Scripture is
not of human origin, neither is it the result of human will. The emphasis in the
phrase is that no part of Scripture was ever at any time produced because
men wanted it to be produced. The Bible is not the product of human effort.
To the contrary, even the human writers of Scripture wrote that sometimes
they wrote things (under divine inspiration) that even they could not fully
understand.
"As to this salvation, the prophets who prophesied of the grace that would
come to you made, careful, searches & inquiries seeking to know what person
or time the Spirit of Christ within them was indicating as He predicted the
sufferings of Christ and the glories to follow" (1 Pet 1:10,11-note).
Even though they had incomplete understanding of what they wrote, the
human authors were still faithful to write what God had revealedto them
"in many portions and in many ways". (see notes of Hebrews 1:1-2)
Words derived from the will of man not only deceive the perpetrator's own
heart but they also poisonthe hearer. And this is exactlythe scenario Peteris
building up to in Chapter 2, one of the clearestexposesoffalse teachers in the

entire Word of God. This same type of deceptive teaching was found in the
OT, for example in Jeremiahwhere God comparedtheir false, deceptive
teaching to straw (God's word like a hammer, fire Jer23:29) which offered no
spiritual benefit to the hearers and in fact led them astray(see Jer 23:25-
26,27,28-29,32).
BUT MEN MOVED BY THE HOLY SPIRIT SPOKE FROM GOD:alli hupi
(by, under) pneumatos hagioupheromenoi (PPPMPN)elalesan(3PAAI) api
theou anthropoi:
Lk 1:70; 2Ti3:16; 1Pe 1:10,11, Jos 14:6;1Ki 17:18,24;Nu 16:28;2Sa 23:2;
Micah3:7; Rev 19:10 Mk 12:36;Acts 1:16; 3:18; 28:25;Heb 3:7; 9:8; 10:15)
Torrey's Topic Inspiration of the Holy Spirit
2 Peter1 Resources - Multiple Sermons and Commentaries
2 Peter1:19-21 The Solid Foundation - StevenCole
2 Peter1:19-21 The Sure Word, Part 2 - John MacArthur
2 Pe 1:16-21 The Only Sure Word - John Sherwood
But (alla) (term of contrast) means "on the contrary" which presents a strong
antithesis to the idea that prophecy originated from the mind & will of men.
Petersupports Paul's doctrine that Scripture is not a man-made creationbut
represents the words breathed by God (see notes on inspiration of Scripture in
2Ti 3:16,17-note.The Holy Spirit and not the will of men was the Source of
Holy Scripture. In the OT alone, the human writers refer to their writings as
the words of God over 3800 times.
These "Men" (the human instruments who "transcribed" as it were the the
Words of God) were continually carried or borne along by the Spirit of God.
Moved (5342)(phero) means to bear or carry of a ship carried along by the
wind. Phero is in the present tense meaning that they were continually carried
or borne along. The passive voice conveys the sense that they were not borne
along by their own powerbut by an external source, in this case by the Holy
Spirit.

Luke describes the ship taking Paul to Rome being caught in the dangerous
wind known as Euraquilo recording that…
And after they had hoistedit up, they used supporting cables in undergirding
the ship; and fearing that they might run aground on the shallows ofSyrtis,
they let down the sea anchor, and so let themselves be driven (phero) along.
(Acts 27:17)
This is a beautiful figurative use of the phero picturing these men being
moved along like ships by the RuachHaKodesh (OT Hebrew words for the
"Holy Spirit") are a picture of the PROPHETS who were "vessels"raising
their sails so to speak (they were not inanimate ships but were receptive and
obedient "vessels" nevertheless)and the Holy Spirit filling them and carrying
their craft along in the direction HE wished. Men spoke but what they spoke
was from God. So these prophets were continually being moved along by the
Spirit, much as the Spirit moved over the waters atCreation: [Ge 1:2]
"and the Spirit of God was moving over (LXX uses the related verb epiphero)
the surface of the waters."
"To assure verbal precisionGod, in communicating His revelation, must be
verbally precise, and inspiration must extend to the very words. This does not
mean that God dictated every word. Rather His Spirit so pervaded the mind
of the human writer that he chose out of his own vocabularyand experience
preciselythose words, thoughts and expressions that conveyed God's message
with precision. In this sense the words of the human authors of Scripture can
be viewed as the word of God." (LaSor, Hubbard and Bush, Old Testament
Survey, p. 15)
Spoke from God(2980)(laleo [word study] originally referred to sounds like
chatter of birds, prattling of children and then came to be used of the highest
form of speech.
Though the human writers of Scripture were active (spoke is in the "active
voice" indicating the subjectcarries out the action) rather than passive in the
process ofwriting Scripture, God the Holy Spirit superintended their writing
so that, through their own personalities, thought processes, andvocabulary,

the words they composedand recordedwere without error and were the exact
words God wanted written. The original copies of Scripture are therefore
inspired, i.e., God-breathed (cf. 2 Ti 3:16) and inerrant, i.e., without error.
Peterdefined the process ofinspiration which createdan inerrant original
text (cf Pr 30:5 Ps 12:6, 18:30, 19:7)
John Piper comments
"Yes, men spoke. Theyspoke with their own language and style. But Peter
mentions two other dimensions of their speaking. First, they spoke from God.
What they have to say is not merely from their ownlimited perspective. They
are not the origin of the truth they speak;they are the channel. The truth is
God's truth. Their meaning is God's meaning. Second, not only is what they
spoke from God, but how they spoke it is controlled by the Holy Spirit. "Men,
moved by the Holy Spirit, spoke from God." God did not simply revealtruth
to the writers of Scripture and then depart in hopes that they might
communicate it accurately. Petersays that in the very communicating of it
they were carried by the Holy Spirit. The making of the Bible was not left to
merely human skills of communication; the Holy Spirit Himself carried the
process to completion… But what about the New Testament? Did the apostles
and their close associates (Mark, Luke, James, Jude and the writer to the
Hebrews)experience divine inspiration as they wrote? Were they "carried"
by the Holy Spirit to speak from God? The Christian church has always
answeredyes. Jesus saidto his apostles in John 16:12, 13,
"I have many more things to say to you, but you cannot * bear them now. 13
"But when He, the Spirit of truth, comes, He will guide you into all the truth;
for He will not speak on His own initiative, but whateverHe hears, He will
speak;and He will disclose to you what is to come."
Then the apostle Paulconfirms this when he says of his ownapostolic teaching
in 1Cor2:12,13, "Now we have received, not the spirit of the world, but the
Spirit who is from God, so that we may know the things freely given to us by
God, 13 which things we also speak, not in words taught by human wisdom,
but in those taught by the Spirit, combining spiritual thoughts with spiritual
words." In 2Co 13:3 he said that Christ speaks in him. And in Gal1:12 he

said, "ForI neither receivedit from man, nor was I taught it, but I receivedit
through a revelation of Jesus Christ." If we take Paul as our model for what it
meant to be an apostle of Christ, then it would be fair to say that the New
Testamentas well as the Old is not merely from man but also from God. The
writers of the Old Testamentand New Testamentspoke as they were moved
by the Holy Spirit." (Read the entire sermonThe Holy Spirit: Author of
Scripture) (Bolding and links added)
RelatedResources:
What does it mean that the Bible is inspired?
Is the Bible truly God's Word?
What does it mean that the Bible is God-breathed?
Who wrote the Bible?
Are the writings of the Apostle Paul inspired (see 1 Corinthians 7:12)?
What is Verbal Plenary Preservation?
Is there proof for the inspiration of the Bible?
What are the different theories of biblical inspiration?
Did the writers of the New Testamentregardtheir writings as Scripture?
How do we know that the Bible is the Word of God, and not the Apocrypha,
the Qur'an, the Book ofMormon, etc.?
What is tota scriptura?
What is Bibliology?
How and when was the canon of the Bible put together?
How do we decide which books belong in the Bible since the Bible does not say
which books belong in the Bible?
What is the rhema word?

Is the original Bible still in existence?
Always Right - A weathermanboasted, "I'm 90 percent right—10 percentof
the time." That's a ridiculous statement, but some people resortto that type of
doubletalk to coverup a poor record.
The Bible's prophetic record, though, truly is accurate. Let's look at a few
examples.
The Lord Jesus was born in the city of Bethlehem(Micah 5:2) of a virgin
(Isaiah 7:14) at the time specified(Da 9:25-note). Infants in Bethlehemwere
massacredas prophesied(Jeremiah31:15). Jesus wentdown into Egypt and
returned (Hosea 11:1). Isaiahforetold Christ's ministry in Galilee (Isaiah 9:1,
2). Zechariah predicted His triumphal entry into Jerusalemon a colt
(Zechariah 9:9) and His betrayal for 30 pieces of silver (Zech 11:12, 13). David
had never seena Roman crucifixion, yet in Psalm22, under divine inspiration,
he penned a graphic portrayal of Jesus'death. Isaiah53 gives a detailed
picture of our Lord's rejection, mistreatment, death, and burial. These few
prophecies (and there are many more) should impress us with the reliability
of the Bible.
Since these predictions have all been fulfilled, let us also acceptwith
confidence what the Bible says about the future. Remember, we have a book
of prophecy that is right—all of the time!—Richard De Haan (Copyright RBC
Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
I'll trust in God's unchanging Word
Till soul and body sever;
For though all things shall pass away,

His Word shall stand forever! —Luther
You can trust the Bible—Godalways keeps His word.
Windtalkers - Their contribution to victory in World War II was enormous,
but few people even knew about them. In 1942, the US Army recruited and
trained 29 young Navajo Indians and sent them to a base surrounded in
secrecy. Thesepeople, who were called"windtalkers," hadbeen askedto
devise a specialcode in their native language that the enemy couldn't break.
They succeeded, andthe code was never broken. It securedand greatly
speededup war communications. For 23 years after the war, that secretcode
remained classifiedin case it might be neededagain.
By contrast, the Bible was not sent down to us in some unbreakable code
impossible to understand. Although it contains rich imagery, vivid metaphors,
and the record of magnificent visions, it was written by human authors to give
people the messageofGod's love and salvation.
That messageis clearand unmistakable. The biblical writers were moved by
God's Spirit to recordexactly what He wanted us to know. For centuries
people have been freed from their sin and guilt by believing His message.
We owe a great debt to the windtalkers. We owe an even greaterdebt to the
writers of Scripture, who receivedGod's Word and wrote it down. So let's
read it often. —David C. Egner(Copyright RBC Ministries, Grand Rapids,
MI. Reprinted by permission. All rights reserved)
When reading God's Word, take specialcare
To find the rich treasures hidden there;

Give thought to eachline, eachpreceptclear,
Then practice it well with godly fear. —Anon.
Many who have been blind to the truth have found that reading the Bible is a
real eye-opener.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
God's Voice In The Bible
2 Peter1:21
J.R. Thomson
The reference here is, of course, to Old TestamentScripture; but there is no
reasonfor confining this assertionto any portion of Holy Writ. The Bible, as a
whole, is a Divine utterance - Divine in its purpose, and Divine in its authority.
A spiritual impulse moved the writers, and their speechaccordinglywas in
reality the voice of God. This Divinity of meaning is discernible in the aim of
the Scriptures.
I. THE BIBLE TEACHES MAN WHAT HE IS.
1. Everywhere in Scripture man is representedas a moral, spiritual, and
accountable being. Other literature, properly enough, deals with man under
other aspects ofhis nature - represents him as susceptible of emotions
incidental to human relationships, as grief and joy, fear and hope; as capable
of exertion, of self-denial, with a view to obtaining earthly objects. But every
careful and discerning reader of Scripture feels that in every book of the
volume human nature is depicted as moral, as affected, on the one hand, by
temptation to a lowerlife, and, on the other hand, by stimulus and
encouragementto a higher life; as capable of obedience and holiness, or of

transgressionand ungodliness. Neveris man representedby the inspired
writers as a mere animal, as a sentient nature moved, like the brutes, only by
instinct and appetite. On the contrary, he is representedas akin to God, as
dependent upon God, as responsible to God.
2. Everywhere in Scripture man is convictedof being sinful and guilty in
characterand habit. Such a state is, indeed, a violation of his original and
proper nature; but the factof human sinfulness cannotbe concealedor
palliated without injustice and flattery. It is this fact which accounts forvery
much of the contents of the sacredvolume. This is the explanation of the Law,
which is not for the righteous, but for sinners; and of the ceremonies and
sacrifices ofthe old covenant, which symbolically set forth the impurity and
depravity of man's heart and life. In this light we must read the history of the
Hebrew nation, which occupies so large a part of the Old Testament. It is a
record of Israel's faults, defections, and apostasy;and it is a recordalso of
God's displeasure with sin, embodied in acts of chastisement, and especiallyin
the afflictions which repeatedly befell the nation as a whole. Here, too, is the
explanation of the fact that Scripture contains so many biographies of bad
men, and of goodmen who have been tempted and have fallen into sin. The
intention is to exhibit human frail, ties and errors, and to impress upon the
mind of every readerthe undeniable powerand curse of sin. It would appear
that the same purpose is subservedby the descriptions of the diseasedand the
demoniacs, which abound in the narratives of the evangelists.
II. THE BIBLE TEACHES MAN WHO GOD IS. The profound need and the
pressing urgency and importance of such knowledge must be admitted by all,
and are felt by those whose spiritual instincts are arousedto activity. And in
nothing is the Bible more manifestly its own witness and evidence than in its
incomparable and sublime revelation of God.
1. In Scripture the Personalityof the living God pervades every book. Not
only is there no pantheism and no polytheism; there is a pure and impressive
theism throughout the sacredvolume. Even those who deny to the Bible the
characterof a supernatural revelation, acknowledgethe debt of humanity to
the representationof monotheism given by the Hebrew prophets and apostles.

2. The righteous government and the holy characterof the Eternal are set
forth in the Bible, not only by means of statements, but by means of lessons
conveyedin the form of history. His hatred of sin, in both private and public
life, is effectively declaredin his righteous judgments. His moral government
is a greatreality. In the Scriptures, the Divine Ruler is never exhibited as
either indifferent to moral distinctions or capricious in his treatment of moral
agents. None who acknowledgesthe authority of the Bible canexpect to escape
the eye or to evade the judgment of the righteous Governor.
3. God's interest in man, and his design for man's welfare, are portrayed in
the Bible, as in no other professedlysacredand inspired book, and indeed as
nowhere else in literature. From the opening pages ofGenesis, where Godis
representedas walking and as speaking with men in the garden, down to the
epochof redemption, when "the Word became flesh, and dwelt among us,"
the Scriptures are full of evidence of the Divine interest in man's welfare.
Whilst exhibiting the majestic dignity of the Eternal, in such a way as to call
forth our reverence, the sacredvolume beyond anything else makes Godnear
to us, and leads us to feelthat he is round about us in all our ways.
4. Especiallydoes the Bible impress upon the mind of the readerthe
redemptive purposes of the Supreme; it shows him to be man's Saviour. His
characteris setforth as compassionate andmerciful, and he is representedas
using the means to give effect to his gracious intentions towards sinful man.
(1) In the Old Testamenthistory we have proofs of this, especiallyin the
deliverance of Israelfrom the bondage in Egypt, and in the restorationof
Israelfrom the captivity in the East. These greatevents were both
manifestations of God's mercy towards a nation, and prophetic anticipations
of the greaterdeliverance in the future.
(2) For the New Testamentis undoubtedly the fulfillment of the Old. What
was done politically for a people was in Christ done morally and actually for
the race. The Gospels and Epistles setforth before us Jesus as the Son of God
and as the Saviour of mankind. "He that hath seenme," said Christ, "hath
seenthe Father;" and this has respect, not simply to his peerless character,

but also to the mighty powerand to the gracious purposes to which the world
is indebted for the temporal deliverance and for the eternal hope. - J.R.T.
No prophecy... is of any private interpretation.
2 Peter1:20, 21
On the indiscreet application of Scriptural prophecy
G. D'Oyly, D. D.
As the term "prophecy "is here used without any limitation, it seems clearly
designedto comprehend all those prophetical enunciations which have been
vouchsafedby the Holy Spirit of God. All such prophecy is a light vouchsafed
to man from the greatSource of all light and all knowledge. But it is a light
purposely shadedat first with some obscurity; it shines only as in a dark place
until the day of its fulfilment shall dawn. The epithet here applied to prophecy
is rendered in our translation "more sure," but it would be more correctly
rendered "more firm, more constant, more enduring." Prophecyaffords a
more firm and enduring evidence than miracles, inasmuch as it has a slow and
gradual development, unfolding its proofs more clearly and completely as ages
roll on; its light shines forth to the eyes of men with a fuller and brighter
lustre in proportion as the veil is withdrawn from futurity. When miracles are
no longer vouchsafedfor the confirmation of the truth, prophecy becomes, by
the lapse of time, a more powerful and convincing head of evidence as it is
proved, by the course of events, to be really prophecy. And thus may it be said
that in the more clearand full development of one species ofevidence we have
a growing compensationfor whatever may be conceivedto be lostby the lapse
of time to the strength, or clearness,orfulness of the other. To this "wordof
prophecy," he says, "ye do well that ye take heed," that ye pay the serious
attention which it deserves;but he cautions them first, before they do so, to
know, to recollect, to bear in mind that "no prophecy of Scripture is of any
private interpretation." The apostle intends to caution his disciples againstthe
hasty, fanciful, and inconsiderate interpretation of all Scriptural prophecy.

Our attention then becomes directedby these words to a subject of great
importance — the indiscreetapplication of the prophetical parts of Scripture.
Now undoubtedly we may trace one fruitful source of this practice to the
propensity which prevails with all of us to magnify and exaggerateeverything
that passes within the narrow sphere of our immediate observation. As in the
objects presentedto our bodily senses, thatwhich stands immediately before
us absorbs the greatestportion of our attention and precludes the sight of
others that are more distant. Misled by these false and prejudiced views,
individuals have been easilycarried awaywith the notion that the occurrences
of their own little day and contractedsphere of observationare of sufficient
distinction to be made the specific subject of Scriptural prophecy. But
operating in unison with this undue appreciation of the importance of events
which are present have been an over-forward disposition to display superior
penetration and ingenuity amongstthose who interpret prophecy, and
credulous superstition and prying curiosity amongstthose who believe their
interpretations. Now in the case of the prophecies containedin Scripture a
peculiarly tempting field is opened for those persons who are given to these
adventurous speculations. But it is of far less importance to inquire into the
causes whichhave led to the indiscreet application of Scriptural prophecies,
or to detail what has takenplace in times past, than to endeavour to repress
the practice by pointing out the injury which it must ever cause to the general
interests of religion and to the authority of the Christian records. Now the
principal evil which must with too greatcertainty be derived from this
practice is that of exciting a generalprejudice againstthe truth of all
Scriptural prophecies. Whendifferent persons are found, many of sufficient
credit for learning and acuteness, eagerlyand confidently applying the
prophecies to events widely different, what impression must be made on the
public at large, on those who form their judgment of these matters at a
distance and without paying close and accurate attention to them? The
inference will too obviously be that the prophecies of Scripture may be turned
to any sense atthe will of the interpreter. Nor, if such an imputation be cast
on the prophetical parts of Scripture, will the cause ofrevelation in general
wholly escape. Or, if the credit of Scripture be saved, it will be savedonly at
the expense of the veracity and goodfaith of those who attempt these
interpretations. While so much positive evil results from the licence, which has

been too often assumed, of hazarding, on light grounds and hasty views, novel
interpretations of Scriptural prophecy, the most powerful of all arguments is
afforded by this considerationto induce all persons who feelthe reverence due
to the inspired Word of God to abstainmost carefully from this indiscreet
practice. Prophecywas not given to gratify the prying curiosity of men ever
anxious to dive into the recesses offuturity, nor to exercise their forward
ingenuity in searching out new interpretations which might arrest the
attention of the public. It was designedfor a more availing, a greater, and a
nobler purpose — for the purpose of affording to the truth of Christianity its
growing testimony, which might be unfolded by degrees and open fresh
conviction on the mind as the revolutions of time should produce its gradual
accomplishment. Consistentlywith this purpose, a certaindegree of obscurity
was unavoidable. Under these views of the real characterand true intent of
Scriptural prophecy, let it be hoped that the interpretation of it will never be
attempted carelesslyand lightly from any private motive of exhibiting
penetration and ingenuity, but only from the deliberate considerationofwhat
may conduce to the right understanding and elucidationof it.
(G. D'Oyly, D. D.)
Holy men of God spake as they were moved
The inspiration, conscription, and exposition of Scripture
Thos. Adams.
The apostle had formerly commended reading of the prophets by the benefit
of them; now in reading them he gives warning from the difficulty of
understanding them. There often lies a deep and hidden sense under a
familiar and easysentence. Letnot men rush into their exposition, like hasty
soldiers into a thicket, without seeking directionfrom the captain. When we
come to read them we must subject ourselves to the government of the Spirit.
I. THE INSPIRATION FROM GOD. It was not a vision of their own heads,
but they "spake as theywere moved by the Holy Ghost."

1. Considerthe infallible completion of things long before prophesied in their
due seasons (1 Kings 13:2).
2. Considerthat their being hath continued from Moses unto this day. This is
miraculous — that in so greathurly-burlies and alterations they should not be
lost!
3. That the scope of it should be to build up no worldly thing, but only the
kingdom of heaven, and to direct us to Jesus Christ.
4. That it should pass with credit through the whole world, and find
approbation of all languages,nations, and places, and where it meets with
oppositions should make way through them as thunder through the clouds.
5. That the Hebrew tongue, wherein the Old Testamentwas written, doth so
excelall tongues, in antiquity, sanctity, majesty.
6. The majesty of the style, which yet is not only powerful in words, but
effectualin working (Hebrews 4:12).
7. From the very baseness offalsehood, we learn to admire the lustre of truth.
To disgrace and weakenthe credit of the Scriptures Satan had his poets and
fabulists, whose mythologies were obtruded for true reports.
8. This is an argument of the finger of God and supernatural power in Holy
Writ, that the penners of it renounced all affectationand delivered the true
messageevenagainstthen" own reputations.
II. THE CONSCRIPTION. Although not by the will of man, yet was it done
by the hand of man.
1. "Men." Why did not God choose some othernature of greaterauthority
and credit?(1)That no glory might be ascribedto the means (2 Corinthians
4:7).(2) In commiserationof man's weakness(Exodus 20:19).(3)Forthe
security of our souls. If our preacher were an angel, Satancould transform
himself into that shape.(4)In fit respondence to the work of our redemption
(Acts 3:22).

2. "Menof God." This is an ancientattribute (1 Kings 17:18; 1 Timothy 6:11;
2 Timothy 3:17). But especiallythey are calledmen of God because their
dispensationcomes from God (1 Corinthians 2:13).
3. "Holy men." The Lord who sent them qualified them.
III. THE EXPOSITION, whichis by no private spirit, but by the Holy Spirit's
illumination of man's mind and directing the Church. He that expounds the
Scripture upon the warrant of his own spirit only doth lay the brands of the
fire togetherwithout the tongs, and is sure at leastto burn his own fingers.
(Thos. Adams.)
The Bible
A. K. H. Boyd, D. D.
That is the Scriptural way of stating the greatdoctrine that the Bible is
inspired, that the Bible is the Word of God. And you remark the grand
simplicity and directness of the statement. The Holy Spirit speaks to us in
Holy Scripture: we can understand that; let us hold by that. How He does so is
not revealed, and so we cannottell. We are all well assuredthat the
supernatural influences of that Divine Spirit do still, in every Christian man
and woman, weave in with the natural workings of soul and mind, of heart
and head. When the BlessedSpirit helps us to pray He avails Himself of our
natural faculties — of our memory, of our perceptionof things which may
befall us, of our capacityof feeling, trusting, and loving. The prayer is the
prayer of the Holy Spirit; but it is also the individual and characteristic
prayer of this man, of that woman, of that little child. It is exactlyso with that
rarer gift which we callinspiration, as with the sanctifying, comforting,
prayer-prompting communications for which ordinary Christians ask and
look day by day. You know how the inspired writers of the Bible retain their
individuality. St. Paul does not write like St. John; St. Luke writes quite
differently from either, and St. Peter from all three. And yet do you not feel
that there is a something which belongs to all of the many men that wrote the
Bible 9 One Breath has breathed upon them, one Hand has touched them all!

In a certain loose waywe may speak of the inspiration of the poet, the orator,
the painter; and it would be mere pedantry to quarrel with s phrase so well
understood in the main. But never forgetthat differing not in degree but in
kind — differing essentially, vitally, altogether — is the true, holy, Divine
inspiration of the men who wrote the Bible. And we are to distinguish likewise
betweenthe supreme inspiration thus described and the ordinary and still-
continuing gifts of the Holy Spirit. There is a wide difference betweenthat
guidance which you and I may get for the asking and the true inspiration of
those few among our race concerning whom St. Petertells us that "holy men
of God spake as they were moved by the Holy Ghost." And now, having said
so much as to the nature of the inspiration of the Bible, let me suggestsome
thoughts upon God's Word generally. The Bible, remember, is the Word of
God. It not merely contains the Word of God, as in some sense all things do,
for "the heavens declare the glory of God, and the firmament showethHis
handiwork";it is the Word of God. It is the flower and crown of all God's
revelation to man: everything that we can read, or fancy we read, on the pages
of Nature or Providence we find far more plainly statedin the Bible. And we
find a vast deal more. We find there things most needful to salvation, about
which earth and sea and stars are dumb. Even the lessercharacteristics ofthe
Bible are noteworthy. The very language of this blessedbook is such as
wonderfully suits its claim to be God's messageto all races and tongues. The
Bible bears translation into other languages as no other book does. It is at
home, and at its ease, in all languages. Youhear it saidthat there is no more
remarkable miracle of skill than the language ofour English Bible, which is
indeed the standard of perfectionin our tongue. But there is something more
in this than the industry, tact, scholarshipof the translators. Surely it is that
when the Holy Ghostused holy men of old to write God's messageto all
human beings, He moved them so to write it in such tongues and in such
words as would bear, as human words never did, to be rendered into the
mother tongue of every being who has speechand reason. And then how this
wonderful volume suits all men in matters more vital than its language!There
are extraordinary national differences in ways of thinking and feeling, and
extraordinary differences in such things betweenthe people of different times
and ages. And yet this wonderful book, dealing as it does throughout just with
religious faith and feeling, suits man whereveryou find him, comes home alike

to Easternand Westernnations, never gets out of date, never is outgrown by
the increasing intelligence ofeducated men, and expresses no feeling in which
all Christian people cannot sympathise. How it suits all our moods, all our
circumstances!In every state of thought and feeling we find what we want in
the Bible. And just remember, too, what is the secretof the Bible's so coming
home to all. It is not a question, here, of those intuitions of moral truth which,
when we read or hear them, make us say, "Now that is true," or even say,
"We have often thought that ourselves, though we never heard it expressed
before." The Bible comes home to all, because it treats of greatfacts which we
never could have found out, yet which, when told, commend themselves, not to
sensibility, not to taste, not even to intellectmerely, but to our conscienceand
heart, to our deepestand most solemn convictions of what is Divine and right
and true! Therefore it is that the little volume is the first prized possessionof
childhood, and old people have it in their hands to the last; therefore it goes
into the soldier's knapsack;therefore the agedstatesmanand judge would
read it like a little child; therefore you find it under the pillow of the dying,
wet with tears.
(A. K. H. Boyd, D. D.)
The plenary inspiration of the Scriptures
N. Emmons, D. D.
That the book which we emphatically call the Bible was written by the
inspiration of suggestion.
I. Let us INQUIRE WHAT IS TO BE UNDERSTOODBY THE
INSPIRATION OF SUGGESTION. Some suppose there are three kinds of
inspiration, which they distinguish from eachother by calling the first the
inspiration of superintendency, the secondthe inspiration of elevation, and the
third the inspiration of suggestion.
1. It was necessarythat the sacredpenman should be conscious ofDivine
inspiration all the while they were writing. It was not sufficient for them
barely to know that they beganto write under the influence of the Spirit. For

nothing short of a constantrealising sense ofHis motion and direction, could
give them full assurancethat what they wrote was the infallible Word of God,
which they might honestly present to the world under the sanctionof Divine
authority.
2. The Supreme Being was as able to afford them the highest as the lowest
kind of inspiration.
3. That the sacredpenmen were utterly incapable of writing such a book as
the Bible without the constantguidance of the Holy Ghost.
4. To suppose that they sometimes wrote without the inspiration of suggestion,
is the same as to suppose that they sometimes wrote without any inspiration at
all. The distinguishing of inspiration into three kinds is a mere human
invention, which has no foundation in Scripture or reason. And those who
make this distinction appearto amuse themselves and others with words
without ideas.
5. That the sacredpenmen profess to have written the Scriptures under the
immediate and constant guidance of the Holy Ghost.
II. It may be proper to take particular notice of THE MOST WEIGHTY
OBJECTIONSWHICH MAY BE MADE AGAINST THE PLENARY
INSPIRATION OF THE HOLY SCRIPTURES.
1. It may be said there appears a greatdiversity in the manner and style of the
sacredpenmen, which cannotbe easilyreconciledwith the supposition of their
being equally and constantlyguided by the inspiration of suggestion. It is true,
indeed, we plainly discoversome variety in the manner and style of the sacred
writers. But this is easyto accountfor, by only supposing that God dictated to
eachsacredpenman a manner and style corresponding to his own peculiar
genius, education, and manner of living. But on the other hand, we find a
much greatersimilarity in their manner and style than could be reasonably
expectedon supposition of their writing agreeablyto their own genius and
taste, without the suggesting influences of the Spirit.
2. It may be said that the mistakes and contradictions to be found in the
Scriptures plainly refute the notion of their being written under the

inspiration of suggestion. To this it may be replied in general, that most of the
supposedmistakes and contradictions to be found in the Scriptures may be
only apparent, and so might be fully removed, if we were better acquainted
with the originallanguages in which the sacredbooks were written, and with
the customs and manners of the different ages and places in which the sacred
penmen lived. But the direct and decisive answerto this objectionis that it
operates with equal force againstevery kind of inspiration.
3. It may be said, since God originally intended that the Bible should be
transcribed by different hands and translatedinto different languages, there
was no occasionfor His suggesting everythought and word to the sacred
penmen; because, afterall, their writings must be subject to human defects
and imperfections. It is sufficient to observe here that every transcription and
translation is commonly more or less perfect, in proportion to the greateror
less perfectionof the original. And since the Scriptures were designedto be
often transcribed and translated, this made it more necessary, insteadof less,
that they should be written, at first, with peculiar accuracyand precision.
4. It may be said that the Apostle Paul seems to acknowledge, in 1 Corinthians
7., that he wrote some things in that chapter according to his ownprivate
opinion, without the aid or authority of a plenary inspiration. In one verse he
says, "I speak this by permission, and not of commandment." And in another
verse he says, "To the rest speak I, not the Lord." If we understand these
expressions literally, then we must suppose that the apostle and all the other
sacredpenmen always wrote under a plenary inspiration, only when they gave
intimations to the contrary. But we find no such notice given, except in the
chapter under consideration;and therefore we may justly conclude that all
the other parts of Scripture were written by the immediate inspiration of God.
But if, in the secondplace, we understand the apostle as speaking ironicallyin
the verses before us, then his expressions will carry no idea of his writing
without Divine aid and authority. And there is some ground to understand his
words in this sense. There is, how ever, a third answerto this objection, which
appears to be the most satisfactory;and that is this: the apostle is here
speaking upon the subject of marriage;and he intimates that he has more to
say upon this subjectthan either the prophets or Christ had said upon it.
Accordingly he says, "Ispeak this by permission, and not of commandment.

To the rest speak I, not the Lord." By these expressions he means to
distinguish what he said from what other inspired teachers hadsaid upon the
same subject. On the whole there appears no solid objectionagainstthe
plenary inspiration of any part of the SacredScriptures; but, on the other
hand, every argument which proves them to be partly, equally proves them to
be altogether, given by the immediate inspiration of God. Improvement:
1. If the Bible contains the very ideas and sentiments which were immediately
suggestedto the sacredpen men by the Divine Spirit, then greatcaution and
circumspectionought to be used in explaining Scripture. The words of
Scripture may not be lightly altered, nor expunged, nor supplied, nor wrested
from their plain and obvious meaning according to the connectionin which
they stand.
2. If the Divine Spirit suggestedeveryword and thought to the holy pemnen,
then it is not strange that they did not understand their ownwritings. These
the apostle tells us, in our context, they did not under stand. They might, by
the aid of the Spirit, write precepts, predictions, promises, and theatenings, of
whose import they were ignorant, that would be very intelligible and very
useful in future ages. Theywrote not for themselves, but for others; not for
present, but future times. And this affords an additional evidence of the
plenary inspiration of all the sacredwritings.
3. If the Bible was written under the inspiration of suggestion, thenit is an
infallible rule of faith, and the only standard by which to try our religious
sentiments.
4. If holy men of old wrote as they were moved by God, then it is reasonable to
expectthat the Bible should bear clearand strong marks of its Divine author.
Accordingly, when we look into the Bible, we find the image and
superscription of the Deity on every page. It displays all the perfections of
God.
5. If the Bible be the immediate revelation of God's mind and will to men, then
it is a most precious book.

6. If the Bible contains the mind and will of God, then all who enjoy it may
know in this world what will be their state in the next. It clearly describes
both heaven and hell, and the terms upon which we may obtain the one and
escape the other.
7. If the Bible be indeed the Word of God, then it is not strange that it has had
such a greatinfluence over the minds of men.
(N. Emmons, D. D.)
An inspired definition of inspiration
DeanVaughan.
— "Men spake — from God" (R.V.). It is a definition of inspiration. A
definition simple, precise, exhaustive. "Menspoke" — spoke, without ceasing
to be men; spoke with all those characteristics ofphrase and style, of thought
and mind, of position and history which mark and make the man; yet "spoke
from God," with a messageand mission, under an influence and an impulse, a
control and a suggestion, whichgave to the word spokena force and a fire, a
touch and a contact, a sight and an insight, unlike other utterances because of
a breath of God in it, the God of the spirits of all flesh. "Menspake." "Human
beings," St. Petersays — the "men" is emphatic. Shall we blame those who,
first of all, would ask, Who? would busy themselves in the endeavour, by
examination and comparison, to learn what can be learnt of the authorship of
particular books;and would then go on to ask, What? in other words, to bring
every appliance, of manuscript and version and ancient quotation, to bear
upon the text of Scripture. Inquiries like these are only for the learned. But let
us, who can but look on or listen, at leastrefrain from denunciations of a
process forwhich we ought to have the deepestrespect. Menspake. And does
not St. Peteras goodas say, And remained men in the speaking? Where is the
authority for supposing that the inspiring Spirit levelledthe intellects,
obliterated the characteristics,overwhelmedthe peculiarities, of the several
writers? Men spake. And one of them has told us how. By a careful
investigationof various writings going before, and an earnestendeavourto

arrange in their true order the facts of the history which he was to chronicle.
Men spake — and men wrote — and they were men still. Matters which toil
and pains could ascertain — matters which lay in the province of intellect,
whether in the way of researchorin the way of discovery — matters for
which God had provided the instrument of knowledge in the human being as
by Him created, even though ages and generations might come and go before
the actualknowledge was made his own — on these things inspiration was
silent. Men spake, and in speaking were men still. Even their message, even
the thing they were sent to tell, must be expressedin terms of human speech,
through a medium therefore of adaptationand accommodation, Menspake —
from God. "Movedby the Holy Ghost." The two halves of the text are
dependent upon eachother. Notangels — or they had no sympathetic, no
audible voice for man. Not machines — or speech(which is, by definition,
intelligence in communication) had been a contradiction in terms. These
human beings spake from God; for He had something to say, and to sayto
man. There is something which God only can say. There is something which
reasoncannotsay, nor experience, nor discovery, nor the deepestinsight, nor
the happiest guessing, northe most sagacious foresight. There is a world of
heaven, which flesh and blood cannot penetrate. There is a world of spirit,
impervious even to mind. There is a world beyond death, betweenwhich and
the living there is an impassable gulf fixed. More than this — there is a world
of cause and consequence, whichno moralist can connector piece together.
There is a world of providence, which gives no accountof itself to the
observer. More yet than this. There is a fact of sin, inherited and handed on,
working everywhere in hearts and lives, spoiling God's work and ruining
man's welfare. Who can tell, concerning this, whether indeed there is any
recoveryfrom this deep, this terrible, this fatal fall? And yet man needs to
hear of these things. And confess now, you who have gone with us thus far,
how utterly beside the mark of such a work as this would have been an
inspiration of science, oran inspiration of geography, or an inspiration of
history, or an inspiration of geology, astronomy, botany, or chemistry. Men
spake, and they spake from God. He had that to tell which men by searching
could not find out. He set this human being to tell it to his fellows. But oh,
trust God to do the right thing! Do not mistrust Him, and summon Him to the
bar of your poor intellect every time that you cannotquite see what He was

about. How can you accountfor a slaughterof twenty thousand men in one
tiny battlefield in Beth-horon or on Mount Ephraim? how can you explain the
dumb ass speaking with man's voice, and Samuel coming up againat the
bidding of the witch of Endor, etc. Say, if you are wise, with the three
Israelites to King Nebuchadnezzar, "I am not careful to answerthee in this
matter." Men spake — and, while they spake, they were men still. But they
spake from God — and what they said from Him was truth and nothing but
truth, and in it, thus spoken, is the very light of my life. Neverwill I part with
that light till I reacha world which no longerwants it, because the Lord God
Almighty and the Lamb are the light thereof.
(DeanVaughan.).
STUDYLIGHT.ORG RESOURCES
Verse-by-Verse Bible Commentary
2 Peter1:21
Adam Clarke Commentary
For the prophecy came not in old time - That is, in any former time, by the
will of man - by a man's ownsearching, conjecture, orcalculation;but holy
men of God - persons separatedfrom the world, and devoted to God's service,
spake, moved by the Holy Ghost. So far were they from inventing these
prophetic declarations concerning Christ, or any future event, that they were
φερομενοι, carriedaway, out of themselves and out of the whole region, as it
were, of human knowledge andconjecture, by the Holy Ghost, who, without
their knowing any thing of the matter, dictated to them what to speak, and
what to write; and so far above their knowledge were the words of the
prophecy, that they did not even know the intent of those words, but searched
what, or what manner of time the Spirit of Christ which was in them did

signify, when it testifiedbeforehand the sufferings of Christ, and the glory
that should follow. See 1 Peter1:11, 1 Peter1:12, and the notes there.
As the writer of this epistle asserts thathe was on the holy mount with Christ
when he was transfigured, he must be either Peter, James, or John, for there
was no other person present on that occasionexceptMosesand Elijah, in their
glorious bodies. The epistle was never attributed to James nor John; but the
uninterrupted current, where its Divine inspiration was granted, gave it to
Peteralone. See the preface.
It is not unfrequent for the writers of the New Testamentto draw a
comparisonbetweenthe Mosaic andChristian dispensations;and the
comparisongenerallyshows that, glorious as the former was, it had no glory
in comparisonof the glory that excelleth. St. Peterseems to touch here on the
same point; the Mosaic dispensation, with all the light of prophecy by which it
was illustrated, was only as a lamp shining in a dark place. There is a
propriety and delicacyin this image that are not generallynoticed: a lamp in
the dark gives but a very small portion of light, and only to those who are very
near to it; yet it always gives light enough to make itself visible, even at a great
distance;though it enlightens not the space betweenit and the beholder, it is
still literally the lamp shining in a dark place. Such was the Mosaic
dispensation; it gave a little light to the Jews, but shone not to the Gentile
world, any farther than to make itself visible. This is compared with the
Gospelunder the emblem of daybreak, and the rising of the sun. When the
sun is even eighteendegrees below the horizon daybreak commences, as the
rays of light begin then to diffuse themselves in our atmosphere, by which
they are reflected upon the earth. By this means a whole hemisphere is
enlightened, though but in a partial degree;yet this increasing every moment,
as the sun approaches the horizon, prepares for the full manifestationof his
resplendent orb: so the ministry of John Baptist, and the initiatory ministry of
Christ himself, prepared the primitive believers for his full manifestation on
the day of pentecostand afterwards. Here the sun rose in his strength,
bringing light, heat, and life to all the inhabitants of the earth. So far, then, as
a lantern carried in a dark night differs from and is inferior to the beneficial
effects of daybreak, and the full light and heatof a meridian sun; so far was

the Mosaic dispensation, in its beneficialeffects, inferior to the Christian
dispensation.
Perhaps there is scarcelyany point of view in which we can considerprophecy
which is so satisfactoryand conclusive as that which is here stated;that is, far
from inventing the subject of their own predictions, the ancient prophets did
not even know the meaning of what themselves wrote. They were carried
beyond themselves by the influence of the Divine Spirit, and after ages were
alone to discoverthe object of the prophecy; and the fulfillment was to be the
absolute proof that the prediction was of God, and that it was of no private
invention - no discoverymade by human sagacityand wisdom, but by the
especialrevelationof the all-wise God. This is sufficiently evident in all the
prophecies which have been already fulfilled, and will be equally so in those
yet to be fulfilled; the events will point out the prophecy, and the prophecy
will be seento be fulfilled in that event.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on 2 Peter1:21". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/2-peter-
1.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
For the prophecy came not in old time - Margin, or, “atany.” The Greek
word ( ποτὲ pote) will bear either construction. It would be true in either
sense, but the reference is particularly to the recorded prophecies in the Old
Testament. What was true of them, however, is true of all prophecy, that it is
not by the will of man. The word “prophecy” here is without the article,

meaning prophecy in general - all that is prophetic in the Old Testament;or,
in a more generalsense still, all that the prophets taught, whether relating to
future events or not.
By the will of man - It was not of human origin; not discoveredby the human
mind. The word “will,” here seems to be used in the sense of“prompting” or
“suggestion;” men did not speak by their ownsuggestion, but as truth was
brought to them by God.
But holy men of God - Pious men commissionedby God, or employed by him
as his messengers to mankind.
Spake as they were moved by the Holy Ghost - Compare 2 Timothy 3:16. The
Greek phrase here ( ὑπὸ Πνεύματος Ἁγίου φερόμενος hupo Pneumatos
Hagiou pheromenos)means “borne along, moved, influenced” by the Holy
Ghost. The idea is, that in what they spake they were “carriedalong” by an
influence from above. They moved in the case only as they were moved; they
spake only as the influence of the Holy Ghost was upon them. They were no
more self-moved than a vesselatsea is that is impelled by the wind; and as the
progress made by the vesselis to be measured by the impulse bearing upon it,
so the statements made by the prophets are to be traced to the impulse which
bore upon their minds. They were not, indeed, in all respects like sucha
vessel, but only in regardto the fact that all they said as prophets was to be
tracedto the foreign influence that bore upon their minds.
There could not be, therefore, a more decided declarationthan this in proof
that the prophets were inspired. If the authority of Peteris admitted, his
positive and explicit assertionsettles the question. if this be so, also, then the
point with reference to which he makes this observationis abundantly
confirmed, that the prophecies demand our earnestattention, and that we
should give all the heed to them which we would to a light or lamp when
traveling in a dangerous way, and in a dark night. In a still more general
sense, the remark here made may also be applied to the whole of the
Scriptures. We are in a dark world. We see few things clearly; and all around
us, on a thousand questions, there is the obscurity of midnight. By nature

there is nothing to castlight on those questions, and we are perplexed,
bewildered, embarrassed. The Bible is given to us to shed light on our way.
It is the only light which we have respecting the future, and though it does not
give all the information which we might desire in regardto what is to come,
yet it gives us sufficient light to guide us to heaven. It teaches us what it is
necessaryto know about God, about our duty, and about the way of salvation,
in order to conduct us safely; and no one who has committed himself to its
direction, has been suffered to wander finally awayfrom the paths of
salvation. It is, therefore, a duty to attend to the instructions which the Bible
imparts, and to commit ourselves to its holy guidance in our journey to a
better world: for soon, if we are faithful to its teachings, the light of eternity
will dawn upon us, and there, amidst its cloudless splendor, we shall see as we
are seen, and know as we are known;then we shall “needno candle, neither
light of the sun; for the Lord God shall give us light, and we shall reign
forever and ever.” Compare Revelation21:22-24;Revelation22:5.
Copyright Statement
These files are public domain.
Bibliography
Barnes, Albert. "Commentaryon 2 Peter1:21". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/2-peter-
1.html. 1870.
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Coffman's Commentaries on the Bible
For no prophecy ever came by the will of man: but men spake from God,
being moved by the Holy Spirit.
The impenetrable and eternal mystery of how God spoke through men is not
revealedin the word of God, but the fact of its having been done is indeed

The holy spirit impelling

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