Jesus was honored by the father

JESUS WAS HONORED BY THE FATHER
EDITED BY GLENN PEASE
II PETER 1 16 For we did not followcleverly devised
stories when we told you about the coming of our Lord
Jesus Christ in power, but we were eyewitnesses of his
majesty. 17 He receivedhonor and glory from God the
Father when the voice came to him from the Majestic
Glory, saying, “This is my Son, whom I love;with him
I am well pleased.”[b]18 We ourselvesheard this
voicethat came from heaven when we were with him
on the sacred mountain.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Witness To Christ
2 Peter1:16-18
J.R. Thomson
The Divine Saviour was the theme of apostolic preaching. They, whom he
himself commissionedfor the purpose, published the tidings of their Lord's

first advent as the object of human faith, and of his secondand future advent
as the objectof human hope. Thus the "powerand presence of our Lord Jesus
Christ" was the greatthought that inspired the apostles'minds, and animated
them in their labours. And it was most natural and wise that, for their own
sake and. for the sake of their hearers and readers, they should ever keep
before their hearts, and should often mention in their discourse, those great
facts concerning the Masterupon which their new life and their new work
were based. This accounts for the reference in this passage to the marvelous
scene ofChrist's Transfiguration.
I. THE WITNESS OF THE FATHER TO THE SON. On three occasions
during our Lord's earthly ministry was the silence of heaven broken, and
audible testimony borne by the Eternalto the "Sonof his love." Of these
occasions the Transfigurationwas the most glorious and impressive. It was
more than a majestic scene;it was an appealto human intelligence and
devoutness.
1. There was a voice from heaven. God chose an avenue which he himself had
designedand fashioned, in order to reachthe minds and hearts of men.
2. Expressedby this voice was the Father's personalrelationship of affection
towards Jesus. In his humiliation our Lord was acknowledgedas the "beloved
Son."
3. Witness was also borne to the complacencywith which the Fatherregarded
the Son, as fulfilling his will in the ministry and mediation he had undertaken.
4. The Transfiguration was justly regardedby the apostles as a bestowalupon
their Lord of "honour and glory." Notthat to them the outward splendor was
everything; doubtless it was the symbol of a spiritual glory.
II. THE WITNESS OF THE DISCIPLES TO THEIR MASTER. This was a
matter of fact, and is to us matter of history. Place and time are duly specified.
1. The disciples, who were serious and credible men, declaredthemselves to be
eye-witnessesofChrist's majesty.
2. And ear-witnessesofthe Divine attestationborne to him.

3. They expresslyassertedthat in this matter they were neither deceivers nor
deceived. And, indeed, the case oftheir being either the one or the other is
utterly incredible, is scarcelyto be constructed by the imagination. They were
not following cunningly devisedfables; neither did they invent the incidents,
nor did they adopt the inventions of others. In accepting the gospelnarrative
we build upon a sure foundation of fact.
III. THE PRACTICAL INFERENCE TO BE DRAWN BY THOSE WHO
RECEIVE THIS TWO-FOLD WITNESS.Human nature is such that it is not
possible for us to believe such facts as those which St. Peter here records, and
not be affectedby such belief in our spirit and our conduct.
1. As regards Jesus himself, whosoeverreceives the gospelis constrainedto
confess his power, presence, and coming.
2. As regards himself, he is bound to trust, love, honour, and serve the Saviour
and Lord, who is thus made knownto his spiritual nature by the revelationof
the eternalFather, and by the testimony of his believing and devoted followers
and apostles. -J.R.T.

Biblical Illustrator
We have not followedcunningly devised fables.
2 Peter1:16-20
From starlight to sunlight
S. Cox, D. D.
I. THE MYTHICAL MODE. "In declaring the power and advent of the Lord
Jesus, we were not as those who are familiar only with the popular myths
which are deemed sufficient for the multitude; we were, rather, as the
favoured few who are admitted to the secret mysteries, who are permitted to
know the truths that underlie the fables and stories which fill the popular
imagination." What, then, were these "myths," and what the "mysteries"?
The myths, in their origin, were simply poeticalconceptions ofthe processes
and phenomena of Nature. Thus, for instance, the sun sinks, or seems to sink,
every night into the sea;in the fervid East, moreover, it dries up the streams.
But "sun," and "sea,"and"streams" had, in the infancy of the world,
masculine and feminine names, as, indeed, they still have in most of the
languages spokenby men. These masculine and feminine names were soon
turned into proper personalnames by the vivid imagination of men to whom
the world was fresh and wonderful; and hence, instead of saying "The sun
sinks into the sea,"they said, "The Sun-God sinks into the lap of the Sea-
Goddess, and rests until their child, the Dawn, wakes him from his slumbers."
Instead of saying "The sun dries up the stream," they told a pretty story of a
certain River Nymph whom the Sun-God dearly loved, and who would give
him no peace till he came to her in all the glory of his heavenly pomp,
beholding which she was forthwith consumed. All the greatand many of the
lesserprocessesofNature were thus mythicized, turned into poems and
stories — the successionofday and night, the dependence of men and cattle
on the shining of the sun, on the fruits of the earth, on the sweet, freshwater
of the mountain streams. Still, under all these freaks of fancy there lay
concealedthe germs of many religious truths, as, for example, these: that the
Powers whichruled in heavencared for the earth and blessedit; that God, or
the gods, might take human form and dwell among men; and that there was a

fair spiritual world, larger, brighter, happier than the world of sense, into
which even man might pass and rise. As years and centuries elapsed, these
truths were forgotten out of mind, as were many of the ethicalmaxims
deduced from them. In order that they might not altogetherperish from the
memory and life of man, certain "mysteries" were founded and ordained. To
be "admitted," that is, to be initiated, into these mysteries, was an honour
granted to comparatively few of the millions of antiquity; and it was granted
only after they had passedthrough a probation which either was, orwas
affirmed to be, terrible to any but men of a brave and constantspirit. Their
goodfaith was thus put to a severe preliminary test; tremendous oaths
binding them to secrecywere administeredto them; to divulge a mystery or to
intrude upon it uncalled were offences punishable with death. Now, says St.
Peter, when we made knownto you the powerand advent of our Lord Jesus
Christ, we were telling you no pretty popular myth, no fable of a Divine
person who came down and dwelt with men, such as you have often heard
from your priests or rhapsodists, such as you may still hear from your
heathen neighbours. We had been initiated into the very mysteries of truth;
we had mastered their secrets, that we might divulge them to you. We spake
of that which we ourselves had seen, and handled, and felt, of the Word of
Life.
II. THE MIRACULOUS MODE. From the mythical St. Peterpasses to the
miraculous method of revelation. Where was that inner temple, that sacred
and oracularshrine, in which, after their initiation, the apostles were
admitted to the mysteries and stoodto be eye-witnessesofthe unclouded
majesty of the Incarnate God? It was on "the holy mount," on which the Lord
Jesus was transfiguredbefore their eyes. But why does the apostle selectthis
scene in our Lord's life — the Transfiguration— before all others? Simply, I
suppose, because atthat moment, in that scene, all that was most marvellous
in the Lord Jesus Christ was shownforth in its most marvellous forms. The
"advent" of Christ was a miracle; every word and deed that disclosedHis
Divine "power" was a miracle: but the miraculous element of His "advent
and power" culminated in His Transfiguration.
III. THE PROPHETIC MODE. After describing the honour and glory done
to Christ, and the voice which came to Him from the glory that shone around

Him on the holy mount, the apostle adds: "But we have something surer still
— the prophetic word, whereunto ye do wellthat ye give heed," etc. Why does
he call it "something surer still"? First, because it is "as a lamp shining in a
dark place." Now, as we all know, we can find our wayeven on the darkest
night, if only we have "a lamp to our feet";and, moreover, we can see to do
any necessarywork, if only we have a lamp shining over our head. In plain
words, the apostle's argumentis that miracles are not guides, or not safe
guides; but that, on the contrary, we are under a guidance that is both good
and safe when we follow the moral rules of the written Word. The Divine
Word has another claim on our regard and preference. Forthis "lamp" which
shines so helpfully on the activities of human life, has been lit and is fed by
God Himself. "No prophecy of Scripture is of private interpretation." That is
to say, the prophetic Word is not a mere logicaldeduction from the facts of
life and Nature; nor is it a mere guess at things to come, basedon a knowledge
of what has takenplace in the past. There was something higher than human
wisdom in the prophetic utterances, something saferthan the prognostics of
human reason;for prophecy never came only from the will of man, but holy
men, borne along by the Holy Ghost, as the ship is borne before the wind,
spake the words that were given them from God. There is a Divine wisdom,
therefore, an infallible wisdom; there is a Divine power, an almighty power, in
the inspired Word, even when it is most human and imperfect in outward
form. This was one contrastin the apostle's mind: and the other was that the
prophecies of Scripture were superior to the oracles uttered by the
ministrants of heathen shrines. When these oracles were consulted, they gave
"private interpretations."
IV. But, finally, THE SPIRITUAL MODE of revelation is even saferand
better than the prophetic mode, as much better as sunlight is better than
lamplight. When Christ is once with us, and in us, what further proof can we
require of His "advent" or of His "power" to quicken and redeem? With
Christ to teachus what He would have us do, we can dispense with all other
teachers, allother aids. Myths! We have been initiated into the very mysteries
of the faith, and are joyful eye-witnessesofHis majesty. Miracles!He has
wrought the greatmiracle upon us, bringing a cleanthing out of an unclean,
opening our blind eyes, unstopping our deaf ears, quickening us from our

death in trespassesand sins. Laws and hopes! When once we have personally
laid hold on Christ, we are a law unto ourselves, and move in the freedom of a
glad obedience to His will; we have a hope already fulfilling itself in us, and
yet opening up into widening vistas of light the hope of eternal life and service
and peace. The morning starhas risen in our hearts; the day has dawned; the
darkness is over and gone, and, with the darkness, allour need of the lamps
and stars which once made night tolerable to us.
(S. Cox, D. D.)
Apostolic testimony
Thos. Adams.
I. A DISCLAIMING OF ALL FABULOUS MIXTURES WITH THE
SACRED TRUTH.
II. A PROCLAIMING OF THE VIRTUE AND EXCELLENCYOF CHRIST.
1. The manifestation itself. "We made known unto you." The apostles did not
hide the mysteries of salvationrevealedto them (Romans 16:25, 26).(1)This
doctrine makes to the conviction of them that concealthe wayof the Lord
(Matthew 23. 13; Romans 1:18).(2) This reproves them also that content
themselves with their ignorances, andnever labour for knowledge.
2. The matter manifested. "The powerand coining of our Lord." By this the
apostle intends the sum of the gospel, and the full salvationthat is given us by
Christ, in whom are all the treasures of blessedness. Ofthis he makes two
distinct parts.(1)That Christ came in the flesh, suffered for our sins, and rose
againfor our justification.(2) The virtue and efficacyof this in our hearts,
when we manifest the fruit of it in our wellliving and well believing.
III. A TESTIFYING OF THIS AND THAT FROM THE SUREST
WITNESSES. In witnessesthere are three things especiallyrequired.

1. That they be of goodreport and repute; for a bad and vicious life enervates
their testimony. But these were holy men; He that sent them to give testimony
did not deny them sanctimony (John 17:17).
2. That they be eye witnesses;so were these.
3. That they agree in their testimony.
(Thos. Adams.)
Christianity not a cunningly devised fable
P. C. Horton.
"Forwe have not followedcunningly devised fables." The infidel says we
have. This is no new cry. It is as old as Christianity itself. The apostles
themselves were said to have been imposed upon. Since that day the ground of
attack has been changed. We are now told that the apostles were the
impostors.
I. THE STATEMENTSTHAT HAVE BEEN DENOUNCEDAS FABLES.
II. THE PERSONSWHO ARE SAID TO HAVE FABRICATED THESS
FABLES. Infidelity asserts that they were deceivers. Ofthis we might justly
demand proof. They appear to be men of strict integrity. They do not hesitate
to expose eachother's faults or to confess their own. They appearto be utterly
destitute of the art of deception.
1. Is it pretended that these grand impostors were men of renownfor their
talents and influence, and that, therefore, they acquired an ascendancyover
the public mind? This is at once disproved by the fact that, at the very outset
of their career, the JewishSanhedrin perceived that they were "unlearned
and ignorant men" (Acts 4:13), whilst Gentile magistrates and governors
regardedthem as weak, dementedenthusiasts, whose fittesttreatment was
scourging and imprisonment.
2. Will it be contended that in the construction of their scheme, they adapted
their fables to the popular taste? This is at once denied. Their system was

absolutely opposedto parties of every class, to men of every clime. How
different was the system of Mohammed! and how different have been the
schemes ofmore modern infidels! How careful have these impostors been to
pander to the passions ofthose they have sought to delude, presenting or
promising whateverhas been adapted to the views and the tastes ofthe proud,
the worldly-minded, the sensual, and the profane!
3. But it is saidthat they were fools and fanatics. This assertionis more easy
than the proof. They were. indeed, accusedof folly and of madness, but they
convinced their accusers that they spake the words of truth and soberness.
Their writings certainly afford evidence that they were men of more than
ordinary mental vigour. Their style is nervous and plain. Their story is simply
and unaffectedly told.
4. But they were actuatedby ambition, it is said. On what object was their
ambition fixed? Worldly honour or worldly poweris usually the greatobject
of the ambitious. Besides, it was not their ambition to exalt themselves, though
they had opportunities of doing so (Acts 3:14.). The entire history of the
apostles is pregnant with proof that they sought not their own, but the things
of Jesus Christ. What things might have been gain to them, those they counted
loss for Him.
5. Impostors generally expectto get something by the impositions they
practise;and the greaterthe risk of detection, or the dangerof punishment,
the greateris the gain, the hope of which is their animating motive. Now, what
was the gain which prompted the apostles to devise and to execute their grand
imposture? You must be aware, that so far as this world was considered, they
had everything to lose, and nothing to gain. "Bonds and afflictions awaited
them in every city." Will it be said that all this was the obstinacyof
contumacy? that rather than avow the cheat, they readily underwent
privations and sufferings? The life of reproachand trial the apostles lived,
and the death of torture that they died, incontestablyprove their sincerity.
III. But who WERE THE PARTIES ON WHOM THESE SO-CALLED
FABLES WERE SO SUCCESSFULLY IMPOSED?

1. If the evangelic history had been a fraud, of course the apostle-would have
been most likely to succeedin the work of deceptionamong the inhabitants of
some barbarous clime; or, at any rate, among those who lived far awayfrom
the sceneswhere the plot was laid. Did they then travel into some remote or
obscure region, where the inhabitants would have little inclination to suspect
them, and less opportunity to detecttheir deceit? No;they began at
Jerusalem.
2. Shortly afterwards, the apostles were inducedto go unto the Gentiles;the
one who was mostactive in this greatmissionary enterprise among the
heathen, being a convert to the faith of Christ — not an original disciple of the
Nazarene — and a convert, whose accessionwas one ofthe noblest triumphs
of truth, of which the Church of Christ can boast. Do you not think that the
disputer of that day would demand evidence before he gave credence to the
statements of the apostles?Do you not think that the wise men of Greece, and
the noble of Rome, would easilyhave detectedthe deceit of "Christ crucified,"
had it been a cunningly devised fable, and would indignantly have denounced
its abettors as worthless impostors had they not been the ambassadors of
God?
IV. THE CONSISTENCYOF REVEALED TRUTH WITH REASON AND
WITH COMMON SENSE.Let it, however, be remarkedthat those truths of
Divine revelation, which it is necessaryfor us to understand in order to be
saved, are so simple and plain that the wayfaring man, though a fool, needs
not to mistake respecting them. And therefore we argue that they are not
cunningly devisedfables.
1. To begin at the beginning — we mention first the existence ofone great,
supreme Being, whom the Bible denominates God. This greatdoctrine is
everywhere assumedthroughout the sacredvolume, and forms the foundation
of all religion, and of all morality too.
2. This Bible professesto be a revelationfrom God, designedto teachus His
will, and to point out to us the path that leads to immortal blessedness. Is
there anything unreasonable in this?

3. Let us now proceedto ascertainwhetherthose truths which we call, by way
of eminence, the truths of the gospel, are incredible or absurd. The first we
notice is the entire and universal depravity of man. Go where you will, do you
not find your fellow-creatures depravedas well as degraded? Is not the hand
that God has filled with plenteousness lifted up in daring rebellion against
Him?
4. Another greatdoctrine is the redemption of the world by our Lord Jesus
Christ. But it is objectedthat it is most unreasonable to suppose that the
Divine Being should lavish so much love, as the doctrine of redemption
supposes, onthis insignificant world of ours, while there are so many worlds,
and so many systems beside, filled with intelligent beings, all demanding the
care of the GreatSupreme as wellas ourselves. We see nothing unreasonable
in this supposition. Does the mother who watches and weeps overher sick or
dying child, love her other children the less because her heart is so strongly
drawn towards the afflicted one? Does it not magnify the Divine Being to
know that when man had sinned and thereby excluded himself from the
family of God, the Fatherof the spirits of all flesh spared not His own Son, in
order that the banished ones might be restored?
5. And what inconsistency, eitherwith reasonor with common sense, canyou
find in the doctrines of justification or pardon righteously bestowed, because
obtained by faith in the blood of Christ, and of the sanctificationofthe soul by
the Spirit of Christ?
V. Among the RESULTS of this lengthened inquiry into the evidences of
Christianity. we trust will he —
1. The confirmation of the believer in the truth as it is in Jesus. You know
what you have believed. You know whom you have believed. You will not sell
your birthright for a mess of pottage.
2. Another result we hope will be the establishment of such as may be
wavering.
3. A third result we anticipate from this inquiry is a clearerperceptionof the
nature of Christianity, and a deepened convictionof its value, How vast are

my obligations to the blessedGod for having devised such a scheme for saving
rebellious worms, and for having made it known to me. How necessaryfor me
to avail myself of its privileges.
(P. C. Horton.)
The certainty of the Christian faith
J. N. Pearson, M. A.
I. THERE WAS NOTHING ABOUT THE APOSTLES OF WILD
ENTHUSIASM. Before they stakedeverything, present life and life eternal,
on the truth of Christianity, they had amplest proof that Jesus ofNazareth
was the very Son of the MostHigh, the predicted Messiah.
1. The miracles wrought by Jesus were the capitalproofs of His Messiahship.
2. The miracles of which Jesus Christ was the subject were among the signs of
His glorious majesty by which the twelve recognisedHim for the Redeemer.
Of some of these prodigies, indeed, they were not spectators;not of the meteor
star, which, on reaching His birthplace, hung over it. Nor yet, did they witness
the sublime scene of His baptism.
3. The transfiguration, I observe, was that view of the Lord's majesty to which
holy Peterreverts with singular fondness.
II. LET US PASS TO A FEW MARKS OF CHRIST'S POWER AND
MAJESTYEXHIBITED IN HIS PERSONALCHARACTER.
1. The imperturbable temper of the Lord Jesus was among the shining proofs
of His moral greatness andDivine nature.
2. His patient endurance of injuries has a further peculiarity about it, which
denotes a more than human elevationof mind. For be it remembered that we
are often debarred from revenging ourselves by want of power, or by fear of
retribution. But Jesus was clothedwith almightiness.

3. The condescensionofthis Man, so mighty in word and deed, to the mean
and wretchedand vicious wheneverthey cravedHis assistance, wasanother
indication of a mind castin a singular and heavenly mould. Nothing of this
kind was found among the Pharisees and popular teachers ofthe day.
4. The wisdom of Jesus, so immenselybeyond what His country, His years, His
educationgave reasonto look for, must also have satisfiedcandid observers
that He was from above. Pharisees, Sadducees, andHerodians tried their skill
from morning to night, and were unscrupulous in the artifices they employed
to entrap Him; but without effect. But there was a higher kind of wisdom in
which Jesus stoodalone. Who canperuse His discourses onmoral and
religious subjects;the Sermon on the Mount, the parables of the TenVirgins,
of the ProdigalSon, and not confess thatno mere human mind of any age,
leastof all that of a Jew in an age so ignorant, corrupt, and superstitious,
could possibly give birth to such pure and holy lessons?
5. The authority of our Lord's diction and manner was anotherray of His
native grandeur, which penetrated the souls of His adherents and ranks high
among the proofs of His divinity. He sweptawaythe treasurednotions that
had come down from father to son, by the right which belongedto Him as the
infallible interpreter of heaven. He debated nothing. He rarely deignedto
offer reasons orproofs. He never suggestedany doctrine doubtingly. You
recognise the style of One quite aware that He is as much above other teachers
as the heaven is higher than the earth; and that to put Himself upon a level
with them were to belie His own characterand mission.
6. Once more His devotedness to God, so pure, so noble, so fervent, so
invariable, was it not of a kind to distinguish Him from ordinary saints, as the
sun from twinkling stars? His zeal for God's glory in a manner consumed
Him. Whateverare the arrangements of Providence He rejoices in them
preciselybecause they are the movements of God's will.
(J. N. Pearson, M. A.)
The credibility of Christianity

J. Jowett, M. A.
The Bible is no "cunningly devised fable."
I. IF IT BE A FABLE, IT WAS NOT DEVISED HALF CUNNINGLY
ENOUGH. I allude to many apparent inconsistenciesin the Bible. What wise
man, in devising a fabulous history, would have loaded it with such difficulties
as these?
II. IF IT BE A FABLE, IT IS IMPOSSIBLE TO GUESS BY WHAT CLASS
OF PERSONS IT WAS DEVISED. "Kings," perhaps, "invented the Bible in
order to keep their subjects in awe of their authority." "Priests," exclaims
another, "were no doubt the authors." Yet there is a greatdeal written here
againstwickedpriests also, which would scarcelyhave been inserted by them.
Was it, then, the rich who devisedthis fable? Yet what is more common in the
Bible than lessons onthe worthlessness andvanity of riches? I need not ask
whether the inventors of this fable are to be lookedfor among the poor. They
are otherwise engagedthan in writing books. "Some learnedmen, doubtless,
compiled this book!" Still the same difficulty meets us. Learned men are often
supposedto be proud of their wisdom; but here worldly wisdom is
undervalued, and men are told that they must "become fools if they would be
really wise" (1 Corinthians 3:18). Here, then, is a book, for which no probable
author canbe found, if it be a fable.
III. IF IT BE A FABLE, IT IS UNACCOUNTABLE THAT IT SHOULD
HAVE BEEN SO LONG AND SO EXTENSIVELY FOLLOWED.
IV. IF IT BE A FABLE, THE FOLLOWING OF IT HAS AT LEAST BEEN
BENEFICIALTO MANKIND.
V. IF IT BE A FABLE, I MUST NEVERTHELESS FOLLOW IT TILL YOU
CAN SHOW ME SOME MORE EXCELLENT WAY. I want a guide in my
ignorance;I want a comforterin my troubles. Is human reasonthat guide?
Alas! I find cause to distrust that at every stepwhich I take. Is self-
gratificationthe better comforter? What! to follow the devices and desires of
my ownheart in spite of this forbidding fable? If the gospelbe not a fable, it is
truth, and truth of such a nature that you will be saved or lost, according as

you believe or neglectit. It must be "followed";it must affectyour heart and
influence your life.
(J. Jowett, M. A.)
All true
W. O. Barrett.
I. PETER'SPERSONALPERSUASION OF THE TRUTH OF HIS
RELIGION. "We have not," etc. There are seasons whenwe all feel anxious
to know on what ground we stand, just because we cannotgo into eternity
thinking and guessing aboutsome peradventure. We must have certitude
then.
II. OBSERVE PETER'S REPETITION OF THE OLD TRUTH ONCE
AGAIN BEFORE HE DIES. The testimony of an old man like Peter, who, in
his review of the past, felt happy and satisfiedin the conviction of the truth he
had professed, is worth many a volume of evidences to the Christian religion.
III. THE HAPPINESS PETER HAD IN THE RECOLLECTIONSOF THE
PAST. All agedpeople revert to the past with peculiar feelings of interest, if
not enthusiasm. There is happiness in having goodrecollections — in having
bright yesterdays to look back upon — in needing no desperate endeavours to
forget.
IV. THE WAY IN WHICH PETER FALLS BACK ON THE WORD OF
GOD AS THE TRUE GROUND OF FAITH AND PEACE. "We have a more
sure word of prophecy," etc. He had James and John, his companions, to
think of. lie had the glory of the mount and the transfiguration to dwell upon.
But now he needed more. The friend may deceive you: the recollectionsofthe
past may be confused, but the word of the Lord abideth for ever. It is a sure
word of prophecy.
(W. O. Barrett.)

The value of world evidence
C. Graham.
Moralreasons are sufficient to guide men in the affairs of the present life. A
man will embark on board a vesselwhich he only knows by the report of
others to be seaworthy. He trusts to the skill of a captain and the effectiveness
of a crew of whom he knows only by report. He embarks to go to a place
which he only believes on the testimony of others to exist. All this he does to
obtain a probable good. He acts similarly to escape anapprehended evil.
When sick, he will send for a physician of whose skillhe has only heard. He
takes medicine which he does not certainly know will cure him. In these cases
he acts reasonably. It is clearthat when, in relation to the life to come, he
refuses moral evidence, he acts unreasonably.
(C. Graham.).
The Christian revelation to be presumed divine
R. Palmer, D. D.
The existence ofGod admitted, another question at once suggests itself. Has
this Divine Being directly revealed Himself and made known His will to man?
We were taught in childhood that He has. We say, first of all, that the very
existence ofthis allegedrevelation, in the form in which we find it, affords a
presumption of its truth.
1. The first thing that strikes one on glancing at the books of the Old and New
Testament, in which what is called the Christian revelationis contained, is the
exceedinglyheterogeneous characteroftheir contents. A little of all ages, ofall
sorts of men, and of all varieties of human thought! But on even a cursory
reading of these writings, heterogeneous as they seem, you cannot fail to be
equally impressedwith a secondfact about them, that they have, after all, a
strange and most striking unity. One spirit breathes throughout the whole.
The same conceptionof God, as the eternal, self-existent, and infinite Creator,
of His natural government of the world, and of His moral government of

rational creatures;the same generalnotions of right and wrong; the same
views of the design of human existence, ofthe individual responsibility of men,
of the blessednessofwell-doing and of the miseries of sin, of the guilt and
want of mankind, of the justice, the goodness, and the grace of God, and of the
way of reconciliationwith Him. Nor does this unity of sentiment, of spirit, and
of generalscope and purpose seemless, but rather greater, the more carefully
and thoroughly these various compositions are examined. That these men
have not been mere copyists from eachother, the specific diversities, and the
accessions andprogressive development of thought afford decisive proof. Two
questions meet us therefore, namely, How came they, any of them, by views at
once so unique in themselves and so immeasurably superior in intellectual and
moral elevation to those attained by the historians, the poets, and the sagesof
all the world besides? And then, how came they, writing separatelyand each
for his own particular end, living also some of them centuries and even
thousands of years apart, so to harmonise with and to supplement eachother
that, takentogether, their writings form one grand and well-adjustedwhole?
We will not now assertthat with these questions before us the convictionmust
arise that there is something supernatural in all this.
2. The presumption thus createdby the existence of the Christian revelationin
the form in which we find it, is greatly strengthened, we further observe, by
the obvious and admitted factthat it has entered most profoundly into the life
and thought of the world. Norcan it be said that other pretended systems of
religion have done the same. There are no facts of history by which such an
assertioncanbe justified.
3. Still further, a third fact lies before us in regard to the assertedChristian
revelation, which, fairly considered, must predispose us to receive it. The
effects which it has wrought, both on individual man and on society, have
uniformly been salutary in a very eminent degree. These,too, are allowedto
be the proper products of Christianity, and not things incidentally connected
with it.
4. Notless significant is a fourth fact which presents itself at the outset to the
inquirer about the Christian revelation. It has thus far stoodsecure againstall
assaults ofthose who have sought to overthrow it, although these assaults have

been many, persistent, and often conducted with greatability and learning.
The ancient prophets, eachin his turn, encounteredthe resistanceofunbelief.
Then followedthe long and mighty struggle betweenChristianity and the
prevailing systems of philosophy and religion throughout the Roman empire.
It was a contestof life and death. Yet, after all the Christian faith held on its
way and triumphed. So it has been in the modern world. The wits,
philosophers, and savants of France, in the last century assailedit with
pungent satire, with the coarsestribaldry. English Deism, in a higher style of
thought, with greaterstrengthof reasoning, with no little real learning,
enlisting champions who, to greatmetaphysicalacumen, added untiring
patience and fixed determination, attackedthe historicalcredit, the
supernatural credentials, and the assertedrevelations ofthe Christian
Scriptures. There was no lack of will, or talent, or diligent endeavour.
5. It is a fact which no one tolerably informed as to the condition and
movements of the religious world will question, that at no period of its history
was Christianity more vital, more powerful, more expectantand progressive
than at the present time. Can falsehoodbe imagined to have such vitality?
6. Consider, too, that if the Christian revelation, as it has been receivedfor
ages, is Divine, it must be the greatestofmisfortunes to reject it as a fable. If it
be indeed a sun kindled of God to illuminate the moral darkness of our world,
it will shine on to cheer, and warm, and bless the happy multitudes who
welcome it, though you shall avert your eyes and hide from its beams in the
thick shades of unbelief. You have nothing — nothing — to gain if it be false.
You have everything to hope for life, for death, for an immortality beyond, if,
as you have been taught from childhood to believe, it is indeed a real
utterance, a precious gift of the ever-living God to man.
(R. Palmer, D. D.)
The powerand coming of our Lord
Christ's powerand coming manifested by the apostle's doctrine and
preaching

R. Warner, D. D.
I. THE OFFICE AND MINISTRYOF THE APOSTLE. And that principally
consistedin this: In making knownthe powerand miracles, the birth, life,
death, and resurrectionof Jesus Christ. But this doctrine that the apostle
preachedconsists oftwo heads:
1. The coming of Christ. By which is meant His incarnation and appearance in
the flesh. This was that mystery that was hid from ages, but was made
manifest in these last days.
2. The power of Christ, the apostle is said to make known, which indeed at
first seemedmuch disguised. For who would have expectedany miraculous
discoveries ofpowerfrom One whom they had seenpoorand helpless
Himself? And yet in this state of weakness He was made strong, grew bold and
confident, despising the pride, trampling upon the bravery of this world,
resisting temptations, triumphing over the powers and charms of riches. Now
to make this power knownto the world is to show how much all men may be
benefited by the power of Christ, if they shall love Him and believe in Him.
For to as many as receive Him gives He powerto become the sons of God,
even to them who believe in His name.
II. THE RULES HE OBSERVEDIN MAKING KNOWN THE POWER AND
COMING OF JESUS CHRIST. They used all honest and justifiable arts in
preaching the gospel, but declined all ways of sophistry and deceit. As if they
had said, Our cause is too plain and evident to need such poor artifices as lies
and fables to support it.
1. The considerationof what hath been said should encourage us to embrace
this article of our faith, Christ Jesus came in the flesh, and all others, with
that zeal and love, as those who will live and die by them.
2. As we are to receive the doctrines of Christianity as most true and
unquestionable, so we ought to take care that we build not upon this
foundation, hay and stubble (2 Corinthians 3:12).
3. Let us bethink ourselves how much we are obliged to God for this signal
mercy and blessing, the making known to us the coming of our Lord Jesus

Christ in the flesh. Methinks our hearts should be all on fire, and burn within
us while we are discoursing and talking of it.
(R. Warner, D. D.)
The powerand coming of our Lord
Thos. Adams.
I. THE COMING OF CHRIST WAS IN POWER. If all the devils in hell
could have hindered it, He had been stayed. The kings of the earth conspire
and take counseltogether;but neither their power nor their policy could
withstand His coming. Neitherwas the glory of Christ wanting, though it
conveyeditself in a less public form. He had a famous harbinger to go before
Him and prepare His way. There was majesty in His humility.
II. THE GOSPELIS NO WEAK THING, BUT COMES IN POWER. Christ
came once unto men; He comes still unto men in the Spirit. The law came with
more terror, but the gospelcomes with more power. Forthat could not turn
his heart that bare it in his hand; but the gospelis able to change the man
(Romans 1:16).
III. THE WORD OF GOD HATH MORE POWER THAN ALL MEN'S
EDICTS.
IV. THE INVINCIBLE POWER OF THE GOSPELIS MANIFESTEDIN
THROWING DOWN THOSE BULWARKS RAISED AGAINST IT.
(Thos. Adams.)
Eye-witnessesofHis majesty. —
The majesty of Christ
S. MacGill, D. D.

In the midst of the darkestscenes ofhumiliation, a peculiar majesty was seen
to accompanyour Lord. These signs ofheavenly greatnessconfirmed the faith
of His disciples when sinking under the pressure of disappointment and
affliction.
I. The apostles were witnessesofHis majesty when they witnessedHis
matchless CHARACTER.
1. He was made in the likeness ofman, and He took on Him the infirmities of
our nature; but He was unstained by our sins and imperfections.
2. But in Christ we not only see a characterwithout sin, but perfectin its
nature; manifesting the highest virtues in transcendentexcellence.
3. With these celestialexcellenciesofcharacteris joined an habitual and
singular elevationabove the world. His affections and labours are directed to
spiritual and eternal objects. Theyelevate Him in the midst of ignominy; and
give glory and majesty to His shameful death.
4. In Christ the various and seeminglyopposite graces ofcharactercombine;
and everywhere appearin their due place and on their proper occasion.
II. That in correspondence withthe perfectionof the characterof Christ, is
HIS MANNER while fulfilling the work which His Fatherhad given Him to
do. There was a calm and simple, yet deep solemnity, in His demeanour and
words, suited to the truths which He declared, and the office which He
sustained— which manifested also His sense of their infinite importance, and
tended powerfully to affectthe minds of those whom He addressed. Without
the slightesttendency to haughtiness or pride, a Divine authority. He
manifested the native greatnessofHis character.
III. There were EXTRAORDINARYEVENTS AND WONDERSin heaven
and on earth, which in the midst of the deepesthumiliation, gave indications
of the majesty of Christ.
(S. MacGill, D. D.)

He received from God the Father honour and glory
The vision of Christ's majesty
Thos. Adams.
I. THE PERSONTO WHOM THIS HONOR IS GIVEN. "He received."
II. FROM WHOM HE RECEIVED IT. The Father gives, the Son receives.
The Fatherspeaks from heaven, the Son hears it.
III. WHAT HE RECEIVED.
1. Christ would receive honour of His Father.
2. All honour and glory is Christ's, as being delivered to Him by the Father
(Luke 10:22).
3. All true and blessedhonour comes from God, and is to be sought there.
IV. THE TIME WHEN THE APOSTLES BEHELD, AND THEIR MASTER
RECEIVED, THIS GLORY AND MAJESTY.
1. "Whenthere came." Why did the apostles single out the transfiguration,
more than any other event, to exemplify Christ's majesty, and the honour
conferredon Him by the Father?(1)Because Mosesand Elias appearedto
Him there: in all the rest of His miracles He had no company but men on
earth, now He had a testimony from two glorious saints in Paradise.(2)
BecauseHe was adorned with celestialglory. Nothing of earth was seen, but a
Divine and heavenly majesty appeared.
2. "Sucha voice." This is the voice that shall one day be heard from one end
of the world to the other.
3. "Fromthe excellentglory." There be glories in the world, but they are not
excellent(Genesis 49:3, 4). This glory is admirable.(1) For dignity. It is a
glory: and this hath been the scope of most men's endeavours and reaches.(2)
For clarity. It is not a hidden, but a revealedglory (Colossians3:4). Clear,
both for condition, it shall be excellent;for cognitionand apprehension, it
shall be seenin the full excellencyof it. It is an everlasting solstice;the length

is interminable, the brightness unchangeable, the fulness unvariable.(3) For
verity. It shall be indeed, not in show only, but upon us.(4) For the eternity. If
it had an end, it were not excellent,
V. THE MATTER AND SUBSTANCE OF THE TESTIMONY.
1. "This";the word shows Him to be that Messias, long before prophesied,
and now manifested. This, singularly; not another, but this is He.
2. "My Son," consubstantially, because begottenofMine own substance.
Originally Mine, by union of nature; though in Him others be made Mine
also, by adoption of grace.
3. "Beloved,"eternally;not in time accepted, but before all beginning
begotten.
4. "In whom I am well pleased," and never was offended: all other men were
the children of wrath; I could not be pleasedwith them; but in this Son I rest.
(Thos. Adams.)
The Fatherwell pleasedin the Son
H. Melvill, B. D.
I. It is very important that you have right thoughts of the Sonship of Christ, or
of the sense in which Christ is affirmed to be God's Son. It is clearfrom
Scripture that Christ is the Son of God, in such sense as to prove Him Divine;
for St. Paul argues from His Sonship, His superiority to angels, "Unto which
of the angels saidHe at any time, Thou art My Son, this day have I begotten
Thee?"
II. We are now to considerthe statement, that in this beloved SonGod "is well
pleased." We shall now regard the Sonsolely in His characterofMediator —
that characterwhich He was born to assume. The Father may be considered
as "wellpleased" in His Son, first, because Christ's mediation magnified all
the attributes of God, and secondly, because itmet all the necessitiesofman.
And now, having investigatedthe causes ofthe Father's being "well pleased"

in the Son, it becomes us to ask you whether, when Christ is displaying His
characterof a Saviour, you, too, are "well pleased" in Him. Judge your own
restorationto God's forfeited image, by deciding whether any of the like
reasons operate to make you "wellpleased" in Christ.
(H. Melvill, B. D.)
Graduated certificationof gospeltruth
Homilist.
I. The Divine revelationwhich he had on the holy mount was CERTIFYING.
II. The Divine revelation which he had in the inspired record was MORE
CERTIFYING.
1. The written Word furnishes a greatervariety of Divine manifestations.
2. The written Word offers opportunities to a largernumber of witnesses.
3. The written Word supplies better conditions for the formation of a sound
judgment.
III. The Divine revelation that he had in his own consciousness wasTHE
MOST CERTIFYING. Peterdraws a comparisonbetweenthe light of the
Bible and the light of Christian consciousness, andimplies that the latter is far
more valuable than the former.
1. The one is a lamp, the other is a "day, or morning star."
2. The one is without, the other is within.
3. The one is temporary, the other is permanent.
4. The one is the harbinger of everlasting day, the other is not necessarilyso.
(Homilist.)

COMMENTARIES
Ellicott's Commentary for English Readers
(17) Forhe received.—Literally, Forhaving received. The sentence is
unfinished, owing to the long dependent clause, “whenthere came . . . well
pleased.” The natural ending would be, “He had us as His attendants to hear
it,” or something of that kind.
Honour and glory.—Bothrefer to the voice from heaven. To make “honour”
refer to the voice, and “glory” to the light shining from Christ’s body, about
which nothing has been said, is forcedand unnatural.
When there came such a voice to him.—Better, in that a voice was borne to
Him speaking thus. The expression“a voice was borne to Him” is peculiar,
and occurs nowhere else. The Greek for “the grace that is to be brought to
you” (1Peter1:13) is parallel to it, and is another small coincidence worth
noting. Note also that the writer has not slavishly followedany of the three
accounts ofthe Transfiguration, which a forger might be expected to do. A
genuine witness, knowing that he is on firm ground can afford to take his own
line; a “claimant” must carefully learn and follow the lines of others.
From the excellentglory.—Rather, by the excellentglory—anotherunique
expression. The preposition “by” almost compels us to reject the
interpretation that either the bright cloud or heaven itself is meant. It is
rather a periphrasis for God. In Deuteronomy33:26. God is called by the
LXX., “the Excellent of the sky.”
This is my beloved Son, . . .—The Greek is almost the same as in St.
Matthew’s account(Matthew 17:5); but “hearhim” is omitted, and for “in
Whom” we here have, “unto Whom” which canscarcelybe brought into the
English sentence. The meaning is “unto Whom my goodpleasure came and on
Whom it abides.” (Comp. Matthew 12:18, and Clem., Hom. III. liii.)

Matthew Henry's Concise Commentary
1:16-21 The gospelis no weak thing, but comes in power, Ro 1:16. The law
sets before us our wretched state by sin, but there it leaves us. It discovers our
disease, but does not make knownthe cure. It is the sight of Jesus crucified, in
the gospel, that heals the soul. Try to dissuade the covetous worlding from his
greediness, one ounce of gold weighs downall reasons. Offerto stay a furious
man from angerby arguments, he has not patience to hear them. Try to
detain the licentious, one smile is strongerwith him than all reason. But come
with the gospel, andurge them with the precious blood of Jesus Christ, shed
to save their souls from hell, and to satisfyfor their sins, and this is that
powerful pleading which makes goodmen confess that their hearts burn
within them, and bad men, even an Agrippa, to saythey are almostpersuaded
to be Christians, Ac 26:28. God is well pleasedwith Christ, and with us in
him. This is the Messiahwho was promised, through whom all who believe in
him shall be acceptedand saved. The truth and reality of the gospelalso are
foretold by the prophets and penmenof the Old Testament, who spake and
wrote under influence, and according to the direction of the Spirit of God.
How firm and sure should our faith be, who have such a firm and sure word
to rest upon! When the light of the Scripture is darted into the blind mind and
dark understanding, by the Holy Spirit of God, it is like the day-break that
advances, and diffuses itself through the whole soul, till it makes perfectday.
As the Scripture is the revelation of the mind and will of God, every man
ought to searchit, to understand the sense and meaning. The Christian knows
that book to be the word of God, in which he tastes a sweetness, andfeels a
power, and sees a glory, truly divine. And the prophecies already fulfilled in
the personand salvationof Christ, and in the greatconcerns of the church
and the world, form an unanswerable proof of the truth of Christianity. The
Holy Ghostinspired holy men to speak and write. He so assistedand directed
them in delivering what they had receivedfrom him, that they clearly
expressedwhat they made known. So that the Scriptures are to be accounted
the words of the Holy Ghost, and all the plainness and simplicity, all the
powerand all the propriety of the words and expressions, come fromGod.
Mix faith with what you find in the Scriptures, and esteemand reverence the
Bible as a book written by holy men, taught by the Holy Ghost.

Barnes'Notes on the Bible
For he receivedfrom God the Fatherhonour and glory - He was honored by
God in being thus addressed.
When there came such a voice to him from the excellent glory - The
magnificent splendor; the bright cloud which overshadowedthem, Matthew
17:5.
This is my beloved Son, in whom I am well pleased - See the notes at Matthew
17:5; Matthew 3:17. This demonstrated that he was the Messiah. Thosewho
heard that voice could not doubt this; they never did afterwards doubt.
Jamieson-Fausset-BrownBible Commentary
17. received… honour—in the voice that spake to Him.
glory—in the light which shone around Him.
came—Greek, "was borne":the same phrase occurs only in 1Pe 1:13; one of
severalinstances showing that the argument againstthe authenticity of this
SecondEpistle, from its dissimilarity of style as compared with First Peter, is
not wellfounded.
such a voice—as he proceeds to describe.
from the excellentglory—ratheras Greek, "by (that is, uttered by) the
magnificent glory (that is, by God: as His glorious manifestedpresence is
often calledby the Hebrews "the Glory," compare "His Excellency," De
33:26;Ps 21:5)."
in whom—Greek, "inregard to whom" (accusative case);but Mt 17:5, "in
whom" (dative case)centers and rests My goodpleasure. Peteralso omits, as
not required by his purpose, "hear Him," showing his independence in his
inspired testimony.
I am—Greek aorist, pasttime, "My goodpleasure restedfrom eternity."
Matthew Poole's Commentary
Either honour and glory for glorious honour; or

glory may relate to that lustre which appearedin the body of Christ at his
transfiguration, Matthew 17:2, and
honour to the voice which came to him from his Father, and the honourable
testimony thereby given him.
From the excellentglory; either from heaven, or from the glorious God, the
Father of Christ, who, by this voice, did in a specialmanner manifest his
glorious presence.
This is my beloved Son; i.e. This is the Messiahso oftenpromised, and
therefore all that was spokenof the Messiahin the law and the prophets
centres in him.
In whom I am well pleased:this implies not only that Christ is peculiarly the
Belovedof the Father, but that all they that are adopted to God by faith in
Christ, are beloved, and graciouslyaccepted, in and through him, Matthew
3:17 John 17:26 Ephesians 1:6.
Gill's Exposition of the Entire Bible
For he receivedfrom God the Fatherhonour and glory,.... Notas an inferior
from a superior, for he was equal in glory with the Father, and was, and is,
the brightness of his Father's glory; nor essentially, having the same glory as
his Father, and to which nothing can be added; but declaratively, God the
Father testifying of his glory, declaring the honour that belongedto him, as
the Sonof God, at the same time that an external glory was put on him, and
receivedby him, as the sonof man:

when there came such a voice to him from the excellentglory; from the bright
cloud which overshadowed Jesus, Moses, andElijah and was a symbol of the
glory and presence ofGod, as the cloud in the tabernacle and temple were,
Exodus 40:35, or from heaven, the habitation of the holiness and glory of God,
and where he displays the glory of his being and perfections;or from himself,
who is the Godand Father of glory, and is glorious in himself, in all his
attributes and works. So "glory", with the Cabalistic Jews,signifies the
Shechinah, or divine presence (d); and every number in the Cabalistic tree is
calledby the name of "glory";the secondnumber, which is "wisdom", is
called"the first glory"; and the third number, "understanding", is called ,
"the supreme", or "chief glory" (e): so the first path, which is the supreme
crown, is sometimes calledthe first glory, as the Father is here the most
excellentglory; and the secondpath, which is the understanding enlightening,
the secondglory(f). And this voice was not that at his baptism; for though
that was from heaven, and from God the Father, and expressedthe same
words as here; yet it was not on a mount, nor from a cloud, nor was it heard
by the apostles, who, as yet, were not with Christ, nor calledby him; nor that
of which mention is made in John 12:28, for though that also was from God
the Father, and from heaven, and which declaratively gave honour and glory
to Christ, yet did not express the words here mentioned; but that voice which
came from the cloud, when Christ was transfigured on the mount, and which
was heard by his three disciples, Peter, James, and John, when the following
words were articulately pronounced, "this is my beloved Son, in whom I am
well pleased":See Gill on Matthew 17:5. The Vulgate Latin version adds here,
as there, "hearye him".
(d) Guido. Dictionar. Syr. Chald. p. 92. (e) Lex. Cabalist. p. 464. (f) Sepher
Jetzirah, p. 1. 4.
Geneva Study Bible
For he receivedfrom God the Fatherhonour and glory, when there came such
a voice to him from the excellentglory, This is my beloved Son, in whom I am
well pleased.
EXEGETICAL(ORIGINAL LANGUAGES)

Meyer's NT Commentary
2 Peter1:17. λαβὼν γὰρ … δόξαν] γάρ: “that is;” explanation of the
immediately preceding: ἐπόπται γενηθέντες. The participle does not require
any such supplement as ἦν or ἐτύγχανε, nor is it put instead of the finite verb.
For the principal thought is, not that Christ was transfigured, but that Peter
was a witness of this transfiguration, which was typical of the δύναμις καὶ
παρουσία of Christ. The finite verb belonging to the participle λαβών is
wanting. Its absence is most naturally accountedfor by supposing, that the
addition of φωνῆς ἐνεχθείσης κ.τ.λ. causedthe author to forgetto notice that
he had not written ἔλαβε γάρ. How after writing λαβών he intended to
proceed, cannotbe definitely said; what is wanting, however, must be supplied
from that which goes before, not from what follows. Winer, p. 330 [E. T. 442],
incorrectly supplies the necessarycomplement from 2 Peter1:18, since he says
that Petershould have continued: ἡμᾶς εἶχε ταύτηντὴν φωνὴν ἀκούσαντας,
or in a similar manner. But it is still more arbitrary to borrow the supplement
from 2 Peter1:19 (as is done by Dietlein and Schott).
παρὰ θεοῦ πατρός] πατήρis applied here to God in His relation to Christ, with
reference to the subsequent ὁ υἱός μου.
τιμὴν καὶ δόξαν] “Honour and glory,” as in Romans 2:7; Romans 2:10; δόξα
denotes not the brightness of Christ’s body at the transfiguration (Hornejus,
Gerhard, etc. Steinfass would understand both expressions ofthe shining
figure of Christ). Hofmann is unwarranted in finding in λαβὼν κ.τ.λ. a
confirmation of his opinion that it is the resurrectionand ascensionthat are
here referred to, inasmuch as Godfirst conferred honour and glory upon
Christ, by raising Him from the dead and exalting Him. To this it may be said
that by every act of God which testifiedto His glory, Christ receivedτιμὴ καὶ
δόξα, i.e. “honour and praise.”

φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε]states through what Christ received“honour
and praise:” the expressionφωνὴ φέρεταί τινι, here only; Luke 9:35-36, φωνὴ
γίγνεται;so also Mark 1:11; Luke 3:22 (cf. John 12:28; John 12:30);αὐτῷ:
the dative of direction, not: in honorem ejus (Pott).
ὑπὸ τῆς μεγαλοπρεποῦς δόξης]ὑπό is neither equivalent to “accompaniedby”
(Wahl), nor to “from … out of” (Winer, 5th ed. p. 442 f.): the preposition,
even where in localrelations it inclines to these significations, always
maintains firmly its original meaning: “under;” here, as generallyin passives,
it signifies “by;” thus, too, Winer, 6th ed. p. 330 [E. T. 462], 7th, 346:“when
this voice was borne to Him by the sublime Majesty.” ἡ μεγαλοπρεπὴς (ἅπ.
λεγ.) δόξα means neither heaven nor the bright cloud (Matthew 17:5);[50] it is
rather a designationof God Himself (Gerhard, de Wette-Brückner,
Wiesinger, Fronmüller, Hofmann); similarly as, in Matthew 26:64, God is
calledby the abstractexpressionἩ ΔΎΝΑΜΙς. With ΜΕΓΑΛΟΠΡΕΠΉς, cf.
Deuteronomy 33:26, LXX.
ΟὟΤΌς ἘΣΤΙΝ Ὁ ΥἹΌς ΜΟΥ Ὁ ἈΓΑΠΗΤΌς] So in Matthew;only with
the addition ΑὐΤΟῦ ἈΚΟΎΕΤΕ, and instead of ΕἸς ὍΝ: “ἘΝ ᾯ” In Mark
9:7 and Luke 9:35 (where, insteadof ἈΓΑΠΗΤΌς, there is
“ἘΚΛΕΛΕΓΜΈΝΟς”), the words ΕἸς ὋΝ ἘΓῺ ΕὐΔΌΚΗΣΑ are entirely
wanting. The reading adopted by Tisch. 7: Ὁ ΥἹΌς ΜΟΥ Ὁ ἈΓΑΠΗΤΌς
ΜΟΥ ΟὟΤΌς ἘΣΤΙ, corresponds to none of the accounts in the Gospels;cf.
with it the O. T. quotation from Isaiah42:1 in Matthew (Matthew 12:18): Ὁ
ΠΑῖς ΜΟΥ … Ὁ ἈΓΑΠΗΤΌς ΜΟΥ, ΕἸς ὋΝ ΕὐΔΌΚΗΣΕΝ Ἡ ΨΥΧΉ
ΜΟΥ.
The constructionof ΕὐΔΟΚΕῖΝ with ΕἸς does not occurelsewhere in the N.
T.; there is no warrant for the assertionthat ΕἸς points “to the historical
development of the plan of salvation”(!) (Dietlein).

[50] Schott, indeed, interprets ὑπό correctly, but yet thinks that τῆς μεγαλ.
δόξης means the cloud; “not indeed the cloud in itself, but as the
manifestation which God gave of Himself”(!).
Expositor's Greek Testament
2 Peter1:17. λαβὼν. It is well-nigh impossible to say what is the case
agreementof the participle here. It is at leastcertain that the subject is Jesus.
Dietlein, Schott, Ewald, and Mayoragree that the writer intended to go on,
ἐβεβαίωσεν τὸν προφητικὸνλόγονfor which he substitutes καὶ ἔχομεν
βεβαιότερον, afterthe parenthetic 18th verse. παρὰ Θεοῦ πατρός. See Hort’s
note, 1 Peter1:2. The usage (without the article)indicates the growth of a
specialChristian terminology. The two words are treated as one proper name.
τιμὴν καὶ δόξαν. A frequent combination, cf. Psalm 8:6, Job 40:10, 1 Peter
1:7, Romans 2:7; Romans 2:10, 1 Timothy 1:17, Hebrews 2:7; Hebrews 2:9.
τιμή is the personalhonour and esteemin which Jesus is held by the Father,
cf. Hort’s note on 1 Peter1:7. “Honour in the voice which spoke to Him; glory
in the light which shone from Him” (Alford). φωνῆς … τοιᾶσδε. This is the
only instance of τοιόσδε in N.T. = “to the following effect”. ὑπὸ τῆς
μεγαλοπρεποῦς δόξης. Retaining reading ὑπὸ, we may regardμεγ. δόξα as a
vehicle of expression. The voice expresses its significance. It is not a mere
accompanying phenomenon of the voice. cf. the instrumental dative in 2 Peter
1:21 after ἠνέχθη. μεγ. δόξης corresponds to “the bright cloud” (νεφέλη
φωτεινὴ) of the Synoptics. οὐρανός is used in 2 Peter1:18 to describe the
source from which the voice came;“the sky,” cf. 2 Peter 3:12-13. εἰς ὃν ἐγὼ
εὐδόκησα. Moulton(Proleg. p. 63)points out that tendency in N.T. is for εἰς to
encroachon the domain of ἐν. cf. John 1:18, ὁ ὤν εἰς τὸνκόλπον (ib. p. 235).
Cambridge Bible for Schools andColleges
17. For he receivedfrom God the Fatherhonour and glory] The Greek
constructionis participial, Forhaving received…, the structure of the
sentence being interrupted by the parenthetical clause which follows, and not
resumed. The Englishversion may be admitted, though it conceals this fact, as
a fair solution of the difficulty. “Honour and glory.” The two words are
naturally joined togetheras in Romans 2:7; Romans 2:10; 1 Timothy 1:17;

Hebrews 2:7; Hebrews 2:9; Revelation4:9; Revelation4:11; Revelation5:12.
If we are to press the distinctive force of each, the “honour” may be thought
of as referring to the attesting voice at the Transfiguration, the “glory” to the
light which enveloped the personof the Christ, like the Shechinah cloud of 1
Kings 8:10-11;Isaiah 6:1; Isaiah6:4; Matthew 17:1-5; Mark 9:2-7; Luke
9:28-36.
when there came such a voice to him from the excellentglory] Literally, when
such a voice as this was borne to Him. The choice of the verb instead of the
more usual word for “came,” connectsitselfwith the use of the same verb in
St Luke’s accountof the Pentecostalgift(Acts 2:2), and the Apostle’s own use
of it in 2 Peter1:21 in connexionwith the gift of prophecy. The word for
“excellent” (more literally, magnificent, or majestic, as describing the
transcendentbrightness of the Shechinahcloud), not found elsewhere in the
New Testament, is, perhaps, an echo from the LXX. of Deuteronomy33:26,
where God is described as “the excellent(or majestic)One of the firmament.”
The corresponding noun appears in the LXX. of Psalm21:5, where the
English version has “majesty.” The Greek preposition has the force of “by”
rather than “from” the glory, the person of the Fatherbeing identified with
the Glory which was the token of His presence.
This is my beloved Son, in whom I am well pleased]The words are given, with
one slight variation not perceptible in the English, as we find them in Matthew
17:5. It is obvious, assuming the genuineness of the Epistle, that we have here
a testimony of greatvalue to the truth of the Gospelrecords. As there is no
reference to any written record of the words, and, we may add, as St Peter
omits the words “Hear ye Him,” which St Matthew adds, the testimony has
distinctly the characterof independence. Had the Epistle been the spurious
work of a pseudonymous writer, it is at leastprobable that they would have
been given in the precise form in which they are found in one or other of the
Gospels. StMark and St Luke, it may be noted, omit the words “in whom I
am wellpleased.” The tense used in the Greek of these words is past, and not

present, implying that the “delight” with which the Father contemplated the
Son had been from eternity. The whole passage has a specialinterest, as
pointing to the place which the Transfigurationoccupied in the spiritual
educationof the three disciples who witnessedit. The Apostle lookedback
upon it, in his old age, as having stamped on his mind ineffaceablythe
conviction that the glory on which he had then lookedwas the pledge and
earnestof that hereafterto be revealed. Comp. the probable reference to the
same event in John 1:14.
Bengel's Gnomen
2 Peter1:17. Λαβὼν, having received) The participle is put for the indicative.
He received, by the testimony of His Father.—τιμὴνκαὶ δόξαν, honour and
glory) divine. The word glory is immediately after repeated.—φωνῆς
ἐνεχθεισης, when a voice was borne) This is emphatically repeatedin the next
verse.—αὐτῷ)to Him alone.—τῆς μεγαλοπρεποῦςδόξης, the magnificent
Glory) So God Himself is termed.
Pulpit Commentary
Verse 17. - For he receivedfrom God the Fatherhonour and glory. The
constructionhere is interrupted; the literal translation is, "Having received,"
etc., and there is no verb to complete the sense. Winer supposes that the
apostle had intended to continue with some such words as, "He had us for
witnesses," or, "He was declaredto be the beloved Son of God," and that the
constructionwas interrupted by the direct quotation of the words spokenby
the voice from heaven('Grammar,' 3:45, b). (For a similar anacoluthon, see in
the Greek 2 Corinthians 5:6.) "Honour" seems to refer to the testimony of the
voice from heaven; "glory," to the splendour of the Lord's transfigured
Person. When there came such a voice to him from the excellentglory; more
literally, when such a voice was borne to him. The same verb is used in Acts
2:2 of "the rushing mighty wind" which announced the coming of the Holy
Ghost; and in 1 Peter1:13 of "the grace which is being brought." It is
repeatedin the next verse. It seems intended to assertemphaticallythe real
objective characterof the voice. It was not a vision, a dream; the voice was
borne from heaven; the apostles heardit with their ears. The preposition ὑπό

must be rendered "by," not "from." The "excellent" (rather, "majestic,"or
"magnificent")glory was the Shechinah, the visible manifestation of the
presence ofGod, which had appeared in ancient times on Mount Sinai, and in
the tabernacle and temple above the mercy-seat. Godwas there; it was he who
spoke. Forthe word rendered "excellent" (μεγαλοπρεπής)compare the
Septuagint Version of Deuteronomy 33:26, ὁ μεγαλοπρεπὴς τοῦ στερεώματος,
literally, "the Majestic One of the firmament;" where our Authorized Version
gives a more exacttranslation of the Hebrew, "in his excellencyon the sky"
(see also the 'Epistle of Clement to the Corinthians,' chapter 9, where the
occurrence ofthe same remarkable words, μεγαλοπρεπὴς δόξα, suggeststhat
Clement must have been acquainted with this Epistle). This is my beloved
Son, in whom I am wellpleased. Our translation makes these words
correspondexactly with the report given by St. Matthew in his accountof the
Transfiguration, exceptthat "hear ye him" is added there. In the Greek there
are some slight variations. According to one ancient manuscript (the Vatican),
the order of the words is different, and there is a secondpen, "This is my Son,
my Beloved." All uncial manuscripts have here, instead of the ἐν ω΅ι of St.
Matthew's Gospel, εἰς ο{ν ἐγὼ εὐδόκησα. The difference cannot be
representedin our translation. The construction is pregnant, and the meaning
is that from all eternity the εὐδοκία, the goodpleasure, of God the Fatherwas
directed towards the Divine Son, and still abideth on him. The same truth
seems to be implied in the aoristεὐδόκησα (comp. John 17:24, "Thou lovedst
me before the foundation of the world"). An imitator of the secondcentury
would certainly have made this quotation to correspondexactly with the
words as given in one of the synoptic Gospels.
Vincent's Word Studies
When there came (ἐνεχθείσης)
Lit., having been borne. Compare come (Rev., 2 Peter 1:18); moved (2 Peter
1:21); and rushing wind, lit., a wind borne along (Acts 2:2).
From (ὑπὸ)
Lit., by.

Excellent(μεγαλοπρεποῦς)
Or sublime. Only here in New Testament. In Septuagint (Deuteronomy 33:26),
as an epithet of God, excellency. The phrase excellentglory refers to the
bright cloud which overshadowedthe company on the transfiguration mount,
like the shekinah above the mercy-seat.
PRECEPTAUSTIN RESOURCES
2 Peter1:17 For when He received honor and glory from God the Father,
such an utterance as this was made to Him by the Majestic Glory, "This is My
beloved Son with Whom I am well-pleased"--(NASB: Lockman)
Greek:labon (AAPMSN) gar para theou patros timen kaidoxan phones
enechtheises (APPFSG)auto toiasde hupo tes megaloprepous doxes, O huios
mou o agapetosmou hotos estin, (3SPAI) eis on ego eudokesa(1SAAI)
Amplified: Forwhen He was invested with honor and glory from God the
Father and a voice was borne to Him by the [splendid] Majestic Glory [in the
bright cloud that overshadowedHim, saying], This is My beloved Son in
Whom I am well pleasedand delight, (Amplified Bible - Lockman)
KJV: For he receivedfrom God the Fatherhonour and glory, when there
came such a voice to him from the excellentglory, This is my belovedSon, in
whom I am well pleased.
NLT: And he receivedhonor and glory from God the Father when God's
glorious, majestic voice calleddown from heaven, "This is my beloved Son; I
am fully pleasedwith him." (NLT - Tyndale House)
Wuest: Forhaving receivedfrom the presence ofGod the Fatherhonor and
glory, there was borne along by the sublime glory such a voice, My Son, the
beloved One, this One is, in whom I am well pleased(Eerdmans)

Young's Literal: for having receivedfrom God the Fatherhonour and glory,
such a voice being borne to him by the excellentglory: 'This is My Son -- the
beloved, in whom I was well pleased;'
FOR WHEN HE RECEIVED HONOR AND GLORY: labon (AAPMSN) gar
para theou patros timen kai doxan:
For (1063)(gar)is used by Peterto point to the evidence that justifies his
previous incredible assertionofwhat he had seen. Now he describes the event.
Peter's detailing his experience of the transfiguration (the only explicit
mention in the NT outside the gospels, allwritten by men who themselves
were not eyewitnesses)gave firm authentication of his messageconcerning
Christ's return in glory.
Received(2983)(lambano)is aorist tense pointing to a completed past action,
a definite historicalevent, in context the Transfiguration, where God the
Father audibly honored the incarnate Christ. Peterwrote what only an
eyewitness to this event could have written describing the Transfigurationof
Jesus.
Honor (5092)(time) denotes the exaltedstatus which the proclamationof
sonship implies while "glory" points to the etherealradiance of the
transfigured Jesus, a participation in that splendor of light which according to
OT conceptions belongs to God's very being.
Glory (1391)(doxa from dokéo = think, recognize)means to give a proper
opinion of. Glory' speaks ofa manifestation of God's true nature, presence, or
likeness.
Vine writes that
the basic idea in the word doxa, glory, is that of manifestation. The glory of
God is the manifestationof His Being. His characterand His acts. (Collected
writings of W. E. Vine)
FROM GOD THE FATHER SUCH AN UTTERANCE AS THIS WAS
MADE TO HIM BY THE MAJESTIC GLORY: para theou patros phones
enechtheises (APPFSG)auto toias de hupo tes megaloprepous doxes:

Mt 11:25, 26, 27;28:19;Lk 10:22;Jn 3:35; 5:21-23,26,36,37;Jn 6:27,37,39;
10:15,36;13:1, 2, 3; 14:6,8,9,11;17:21;20:17; Ro 15:6; 2Co 1:3; 11:31;2Jn
1:3; Jude 1:1)
GOD'S GREAT NAME:
THE MAJESTIC GLORY!
Note that the Greek places this at beginning for emphasis… literally
"received… from God the Father" (Jas 1:17, Ro 11:36) (See Torrey's Topic
"Cloud of Glory")
Such as (toiasde) of this kind or sort, such as this, referring to what follows
with a suggestionofunusual aspector with an implied suggestionof
something excellentor admirable.
Was made (5342)(phero) (aorist tense, passive voice form is enéchthen=
"having been brought") means literally to bring or to bear.
The sense ofthe word here is to make a word, speech, announcementcharge
and it used of a divine proclamation
"when that voice was conveyed" [Net]
"sucha voice being borne" [Young's Literal]
"there was borne along by the sublime glory such a voice" [Wuest]
Majestic (3169)(megaloprepes frommegas = great+ prépo = it is becoming)is
literally that which is becoming to greatness.
Megaloprepesmeans very wonderful, resplendent, impressive, sublime
(tending to inspire awe usually because ofelevatedquality and implies an
exaltation or elevationalmost beyond human comprehension)glorious,
magnanimous.
Thayer defines the word as
befitting a greatman, magnificent, splendid, full of majesty.

Megaloprepeswas usedin the papyri as a term of honor and respectfor
political personalities ("befitting a greatman"). BDAG has this secularuse --
"the impressive characterofyour hospitality".
As preparations were made for the receptionof a Roman senatorin Egypt the
instructions were "let him be receivedwith specialmagnificence" (Moulton
and Milligan)
Megaloprepesis used in other sentences “the most magnificent secretary”,“on
the inquiry of his magnificence I told him what was fitting about your
magnificence,” and“since your magnificence’s obedientservants and their
children are ill, I hope your highness will excuse my account” (ibid) It was
common for the Jews to use such statement when referring to God Himself.
Megaloprepesis used in the Septuagint(LXX) (Greek translationof the
Hebrew OT) in (Dt 33:26)as an epithet (a characterizing word or phrase
occurring in place of the name of the person, i.e. "God")of God…
"There is none like the God of Jeshurun ("upright one," poetic name for
Israel), Who rides the heavens to your help (LXX = boethos see study of
related word boetheos), and through the skies in His majesty (LXX =
megaloprepes = "the magnificent One")(Dt 33:26)
The Majestic Gloryis a name for God as alluded to in (Ex 16:10; Nu 14:10)
indicating that God Himself (manifest as the "Shechinah Glory")exalted
Christ.
Click for a chart, timeline and references regarding the "ExcellentGlory" of
God, otherwise knownas the ShekinahGlory of the LORD (Past, Presentand
Future)
Vincent says
the phrase excellentglory refers to the bright cloud which overshadowedthe
company on the transfiguration mount, like the Shekinahabove the mercy-
seat.”
Easton's Bible Dictionary notes that Shechinah (see Shekinah)was

A Chaldee word meaning resting-place, notfound in Scripture, but used by
the later Jews to designate the visible symbol of God's presence in the
tabernacle, and afterwards in Solomon's temple. When the Lord led Israelout
of Egypt, he went before them "in a pillar of a cloud." This was the symbol of
his presence with His people. For references made to it during the wilderness
wanderings (Ex 14:20;40:34, 35, 36, 37, 38; Lv 9:23,24;Nu 14:10; 16:19,42.)"
Smith's Bible Dictionary adds that the term Shekinah
is not found in the Bible. It was used by the later Jews, andborrowed by
Christians from them, to express the visible majesty of the divine Presence
especiallywhen resting or dwelling betweenthe cherubim on the mercy seatin
the tabernacle and in the temple of Solomon, but not in the secondtemple.
The use of the term is first found in the Targums (Aramaic translation of the
OT), where it forms a frequent periphrasis for God, consideredits dwelling
among the children of Israel. The idea which the different accounts in
Scripture convey is that of a most brilliant and glorious light, envelopedin a
cloud, and usually concealedby the cloud, so that the cloud itself was for the
most part alone visible but on particular occasions the glory appeared. The
allusions in the New Testamentto the Shechinah are not infrequent. (Lk 2:9;
Jn 1:14; Ro 9:4-note)
THIS IS MY BELOVED SON: o huios mou o agapetosmou houtos estin
(3SPAI):
JESUS CHRIST
GOD'S BELOVED SON
Click meditate on the 9 uses of "beloved Son" in the NT - note one use refers
to Timothy
Beloved(27) (agapetos)means one who is dear or very much loved and speaks
of a love calledout of one’s heart by preciousness ofthe object loved. (Click
for an in depth word study of the noun agape).
Son (5207)(huios) refers to a male offspring or descendant. The "Son" of God
is the One Who has the essentialcharacteristicsand nature of God.

My beloved Sonmeans “This One is in essencewith Me.” The Father is
affirming the deity of Christ (cf. Mt 17:5; LK 9:27, 28, 29, 30, 31, 32, 33, 34,
35, 36).
Witnesses are people who tell accuratelywhat they have seenand heard (Acts
4:20), and Peterwas a faithful witness. Is Jesus Christ of Nazareththe Son of
God? Yes, He is! How do we know? The Fathersaid so! This was God’s divine
affirmation of everything Jesus had done and was about to do. The
Transfigurationassuredthe disciples that their commitment was well placed
and their eternity was secure. Jesuswas truly the Messiah, the divine Son of
God. On earth, Jesus appearedas a man, a poor carpenterfrom Nazareth
turned itinerant preacher. But at the Transfiguration, Jesus’true identity was
revealedwith the glorious radiance that he had before coming to earth (Jn
17:5; see note Philippians 2:6-note) and that he will have when he returns in
glory to establish his kingdom (Revelation1:14- note; Re 1:15-note).
IN WHOM I AM WELL- PLEASED:eis on ego eudokesa(1SAAI) :
Mt 3:17; 17:5; Mk 1:11; 9:7; Lk 3:22; 9:35 Isa 42:1; 53:10;Mt 12:18
JESUS THE SON THAT
PLEASES THE FATHER
The "I" (ego) is emphatic and thus the idea "I, even I".
Well pleased(2106)(eudokeo from eu = good+ dokeo = to think & so literally
to think good of) means to be well pleasedand to think well of something by
understanding not only what is right and good, as in dokeo, but stressing the
willingness and freedom of an intention or resolve regarding what is good.
Eudokeo conveys a strong element of emotionalsatisfactionand delight.
The aoristtense could be "timeless aorist" meaning that the Father's good
pleasure rested on Jesus before He came into the world and still rests on Him.
Alternatively one could view this as "historicalaorist" which expresses the
Father's delight in the incarnate Son, Who in His perfection and glory has
committed Himself to the work of human redemption. Both are certainly
apropos.

The Fathertook greatpleasure and delight in His Son and so should we. Let
us bow low and worship the BelovedSon with holy lives and then with holy
lips (cf 1Pe 1:13-note;1Pe 1:14-note; 1Pe 1:15-note).
There are 3 instances in the Gospels where an audible voice spoke to Jesus:(1)
His baptism (Mt 3:16, 17), (2) His transfiguration (Mt 17:5) (3) when certain
Greeks during Passionweek requestedaninterview with Him (Jn 12:20-28).
During the Transfiguration, a cloud appearedand envelopedthe group on the
mountain (Jesus, Elijah, Moses, Peter, James, and John). God’s voice came by
the Majestic Glory, singling out Jesus from Mosesand Elijah as the long-
awaitedMessiahwho possesseddivine authority. As he had done at Jesus’
baptism (Mk 1:11), God gave verbal approval of his Son. Peterand the
apostles knew whatthey were talking about when they preached; this is the
meaning of the reminder here. Could the false teachers come up with this kind
of authority?
2 Peter1:18 and we ourselves heard this utterance made from heaven when
we were with Him on the holy mountain. (NASB: Lockman)
Greek:kaitauten ten phonen hemeis ekousamen(1PAAI) ex ouranou
enechtheisan(APPFSA)sun auto ontes (PAPMPN)en to hagio horei
Amplified: We [actually] heard this voice borne out of heaven, for we were
togetherwith Him on the holy mountain. (Amplified Bible - Lockman)
KJV: And this voice which came from heavenwe heard, when we were with
him in the holy mount.
NLT: We ourselves heard the voice when we were there with him on the holy
mountain. (NLT - Tyndale House)
Wuest: And this voice we heard borne along, out from heaven, when we were
with Him in the holy mountain. (Eerdmans)
Young's Literal: and this voice we -- we did hear, out of heavenborne, being
with him in the holy mount.

AND WE OURSELVES HEARD: kai tauten ten phonen hemeis ekousamen
(1PAAI):
The pronoun "we" is emphatic, emphasizing it was not just Peterwho heard
but also John and James who heard and therefore witnessed this
pronouncement. Here is the testimony of three witnesses, whichaccording to
Matthew 18 is authoritative and competent, where Jesus Himself declared
(quoting the ancientlaw of the Jews from Dt 19:15)…
"But if he does not listen to you, take one or two more with you, so that BY
THE MOUTH OF TWO OR THREE WITNESSESEVERYFACT MAY BE
CONFIRMED(literally = "every spokenword may stand"). (Mt 18:16)
Experiences fade, but the Word of Godremains!
Experiences are subjective, but the Word of God is objective.
Experiences may be interpreted in different ways by different participants,
but the Word of God gives one clearmessage.
What we remember about our experiences canbe unconsciouslydistorted, but
the Word of God remains the same and abides forever.
When we study 2Peter2, we discoverthat apostate teacherstry to turn people
awayfrom the Word of God and into “deeperexperiences”that are contrary
to the Word. These false teachers use “plastic words” insteadofGod’s
inspired Word (2Pe 2:3-note), and they teach“damnable heresies” (2Pe 2:1-
note). In other words, this is really a matter of life and death! If a person
believes the truth, he will live. If he believes lies, he will die. It is the difference
betweensalvationand condemnation.
THIS UTTERANCE MADE FROM HEAVEN WHEN WE WERE WITH
HIM ON THE HOLY MOUNTAIN:kai tauten ten phonen… ex ouranou
enechtheisan(APPFSA)sun auto ontes (PAPMPN)en to hagio orei:
Ge 28:16,17;Ex 3:1;3:5 Josh5:15; Isa 11:9; 56:7; Zec 8:3; Mt 17:6)
A MOUNTAIN TOP
EXPERIENCE

Were with Him (literally "being with Him") adds the testimony of Jesus'
physical appearance. In sum, Peteris saying that all three of the disciples
witnessedthe Transfigurationby sight, by hearing and by physical presence.
There is no doubt that it was a real appearance ofthe pre-incarnate glory (at
leastin part) of the Lord Jesus Christ.
Mountain (3735)(oros)is a relatively high elevationof land which contrasts
with bounos (1015)or`hill' which by comparisonis somewhatlower. Which
specific mountain on which this event transpired is not absolutely certain.
Many favor Mount Hermon, the highest mountain near CaesareaPhilippi (cf
to the mention of this city in Mark 8:27, and then the mention of the
Transfigurationin Mark 9:7).
Holy (40) (hagios)means set apart for God’s use or rendered sacredby His
divine presence and in contextthe latter nuance is most apropos because the
truth is that…
Wherever Godis,
There it is holy
How incredible then that in this present age of grace the "BelovedSon"
Himself dwells in (see note Romans 8:9) the "holy temples" of His sons and
daughters who are being prepared for eternal glory.
APPLICATION: How are you doing? Does your daily conduct recently match
your holy character?
"Or do you not know that your body is a temple of the Holy Spirit Who is in
you, Whom you have from God & that you are not your own? For you have
been bought with a price: therefore glorify God in your body." 1Cor6:19-note
, 1Co 6:20-note).
As John Calvin wrote "WhereverGod appears, He sanctifies everything by
the savorof His presence inasmuchas He is the source of all holiness."
Here is the testimony of three witnesses(Peter, James,John), which according
to (Mt 18:16)is authoritative and competent. Peteradds the testimony of

physical appearance:we were with Him on the holy mountain. It was a real-
life situation; there could be no question about that.
BIBLICAL ILLUSTRATOR
He received from God the Father honour and glory.
The vision of Christ’s majesty
I. The person to whom this honor is given. “He received.”
II. From whom he receivedit. The Father gives, the Son receives. The Father
speaks from heaven, the Sonhears it.
III. What he received.
1. Christ would receive honour of His Father.
2. All honour and glory is Christ’s, as being delivered to Him by the Father
(Luke 10:22).
3. All true and blessedhonour comes from God, and is to be sought there.
IV. The time when the apostles beheld, and their masterreceived, this glory
and majesty.
1. “Whenthere came.” Why did the apostles single out the transfiguration,
more than any other event, to exemplify Christ’s majesty, and the honour
conferredon Him by the Father?

2. “Sucha voice.” This is the voice that shall one day be heard from one end of
the world to the other.
3. “Fromthe excellentglory.” There be glories in the world, but they are not
excellent(Genesis 49:3-4). This glory is admirable.
V. The matter and substance of the testimony.
1. “This”;the word shows Him to be that Messias, long before prophesied,
and now manifested. This, singularly; not another, but this is He.
2. “My Son,” consubstantially, because begottenof Mine own substance.
Originally Mine, by union of nature; though in Him others be made Mine
also, by adoption of grace.
3. “Beloved,”eternally;not in time accepted, but before all beginning
begotten.
4. “In whom I am well pleased,” and never was offended: all other men were
the children of wrath; I could not be pleasedwith them; but in this Son I rest.
(Thos. Adams.)
The Fatherwell pleasedin the Son
I. It is very important that you have right thoughts of the Sonship of Christ, or
of the sense in which Christ is affirmed to be God’s Son. It is clearfrom
Scripture that Christ is the Son of God, in such sense as to prove Him Divine;
for St. Paul argues from His Sonship, His superiority to angels, “Unto which
of the angels saidHe at any time, Thou art My Son, this day have I begotten
Thee?”
II. We are now to considerthe statement, that in this beloved SonGod “is well
pleased.” We shallnow regard the Sonsolely in His characterof Mediator--
that characterwhich He was born to assume. The Father may be considered

as “wellpleased” in His Son, first, because Christ’s mediation magnified all
the attributes of God, and secondly, because itmet all the necessitiesofman.
And now, having investigatedthe causes ofthe Father’s being “well pleased”
in the Son, it becomes us to ask you whether, when Christ is displaying His
characterof a Saviour, you, too, are “well pleased” in Him. Judge your own
restorationto God’s forfeited image, by deciding whether any of the like
reasons operate to make you “wellpleased” in Christ. (H. Melvill, B. D.)
Graduated certificationof gospeltruth
I. The Divine revelationwhich he had on the holy mount was certifying.
II. The Divine revelation which he had in the inspired record was more
certifying.
1. The written Word furnishes a greatervariety of Divine manifestations.
2. The written Word offers opportunities to a largernumber of witnesses.
3. The written Word supplies better conditions for the formation of a sound
judgment.
III. The Divine revelation that he had in his own consciousness wasthe most
certifying. Peterdraws a comparisonbetweenthe light of the Bible and the
light of Christian consciousness,and implies that the latter is far more
valuable than the former.
1. The one is a lamp, the other is a “day, or morning star.”
2. The one is without, the other is within.
3. The one is temporary, the other is permanent.
4. The one is the harbinger of everlasting day, the other is not necessarilyso.
(Homilist.)

Verses 19-21
2 Peter1:19-21
A light that shineth in a dark place.
The Word of God a light shining in a dark place
I. In showing the correctnessofthis description, I would begin with reminding
you that by the “dark place” we must understand this world in relation to its
spiritual condition. But in the midst of all this darkness a light has still been
shining, and that light is the Word of God.
II. To illustrate it by a reference to facts. Has it not uniformly come to pass
that true religion has flourished or decayedin exactproportion to the degree
in which the Bible has been disseminated or suppressed?
1. In practically applying the subject, the first inference which I shall deduce
from it is that suggestedby St. Peterhimself in the text--seeing that there is
such a light shining in a dark place, “ye will do well that ye take heed to it.”
Bearin mind the purpose for which it was vouchsafed:not to gratify a vain
curiosity, not to puff up with fleshly wisdom, but to make wise unto salvation,
to enlighten, convert, and purify the soul. Bearin mind that it is not enough to
live under the light; you must also walk in the light. It is not enough that the
light is around you; it must be also in you. You may have your understanding
enlightened with Scriptural truths, and yet your heart may be “a dark place.”
2. Seeing that there is such a light shining in a dark place, ye will do well to
aid the diffusion of it. Having “takenheed to it” yourselves, let it be your care

to extend the blessing of it to others. Can you, indeed, do otherwise? (E.
Cooper, M. A.)
2Peter1:16-18
Review
Simon Peterhas begun this secondletter to Christians by reminding us to be
diligent to continue moving forward in our faith, not stumbling or moving
backwards. In the verses we're covering today, he's going to remind us about
the reality of the One in whom we have put our faith.
1:16-18 Cleverly DevisedTales?
People who doubt the Bible almostalways fall back to the same argument:
"It's fiction. These are just stories. There were no miracles and no healings.
And if a man named Jesus everexisted, he certainly didn't rise from the
dead."
For some of us, it's hard to argue with that. After all, we never saw Lazarus
raisedfrom the dead. We never saw a man blind from birth receive his sight.
We never saw Jesus walking onthis earth, much less saw Jesus in His glory.
But Peterdid. He was an eyewitness to almostall of these things.
And the event that really stoodout to him was what we call "the Mount of
Transfiguration."
See The Kingdom
Matthew 17, Mark 9, and Luke 9 all tell us of this amazing event, which was
actually precededwith a promise. Jesus told the disciples,
Matt. 16:28 "...there are some of those who are standing here who will not
taste death until they see the Son of Man coming in His kingdom."
Three of those disciples were going to get a glimpse of the kingdom of God.
And it would happen in just six days...

On A High Mountain
Six days after making that statement, Jesus decided to invite three of his
disciples to a prayer meeting on top of a high mountain. He took Peter, James,
and John with Him as they hiked up to the top. It is believed that Mount
Hermon was that high mountain, since they had been in the region of
Caesarea Philippi. Mt. Hermon is on the north border of the GolanHeights
and rises to a peak of over 9,000 feet.
Overcome With Sleep
Once at the top, Jesus startedpraying, but Peter, James, and John started
snoozing. You canhardly blame them. After all, I'm sure you canimagine
that after hiking up such a high mountain, the guys were exhausted. Luke tells
us that the three of them were "overcome with sleep."
Transfigured
While Jesus was praying, He was transfigured. The Greek word is "met-am-
or-FO-o," where we getour word "metamorphosis." This is a term that
describes a physical change in form. Like the metamorphosis from a
caterpillar into a butterfly, or a polliwog into a frog.
Jesus'physicaland mysterious transformation consistedof a radicalchange in
His face and clothing. His face is described as becoming different and shining
like the sun. His garments also shone - white as light - radiant, gleaming.
Beyond what any bleachcould ever do (Mark 9:3).
Moses And Elijah
Then, something else amazing happened: Moses andElijah appeared, talking
with Jesus!They appearedin glory, shining like Jesus was.And the
conversationwas far from small talk. In fact, Luke tells us that they...
Luke 9:31 ...were speaking ofHis departure which He was about to
accomplishat Jerusalem.
In other words, His impending crucifixion, burial, and resurrection. This is
interesting to me, because in what Jesus was about to do, He was fulfilling the

ministries of Moses andElijah. After all, Moses was the greatgiver of the law,
and Elijah was the first and greatestofthe prophets. And Jesus had said,
Matt. 5:17 "Do not think that I came to abolish the Law or the Prophets;I did
not come to abolish but to fulfill."
Moses andElijah weren't surprised by this, either. They had been expecting
this for a long time. They had written of Jesus many generations before.
Remember that Philip told Nathanael,
John 1:45 ..."We have found Him of whom Moses in the Law and also the
Prophets wrote - Jesus of Nazareth, the son of Joseph."
They had written of Jesus, and what He would do. Jesus wouldlater tell the
disciples,
Luke 24:44 "...allthings which are written about Me in the Law of Moses and
the Prophets and the Psalms must be fulfilled."
Eyewitnesses OfHis Majesty
At this point, the disciples woke up. When they saw Jesus in His glorified,
transfigured state, they became terrified. To make matters worse, the three of
them recognizedMoses andElijah there. What would you think if you
awakenedfrom sleep, only to see famous dead people? I'd probably come to
the conclusionthat I'd had a heart attack climbing this mountain, and now
I'm dead! They were shaking in their shoes!
But they weren'ttoo terrified to realize that something had happened to Jesus.
This is why John could later write,
John 1:14 And the Word became flesh, and dwelt among us, and we saw His
glory, glory as of the only begottenfrom the Father, full of grace and truth.
PeterSpeaks
When the disciples woke up, Moses and Elijah turned to leave (Luke 9:33).
Now, if you're familiar with these specific disciples, then you've already
guessedwhathappens next: Petersays something dumb.

I have found that there are two kinds of people in this world - those who have
something to say, and those who have to say something. Peteralmost always
fell into the latter category. Here's some free advice from King Solomon:
Prov. 10:19 When there are many words, transgressionis unavoidable, but he
who restrains his lips is wise.
Peterdidn't restrain his lips. Before Moses andElijah left, he spoke up and
told Jesus,
Mark 9:5 Peter*saidto Jesus, "Rabbi, it is goodfor us to be here; let us make
three tabernacles, one for You, and one for Moses, andone for Elijah."
You can understand Peter's motivation. He's hanging out on the mountaintop
with Moses,Elijah, and Jesus!Who wouldn't want that to last? Who wouldn't
want to fellowship with them as long as possible? PoorPeterdidn't realize
what He was saying (Luke 9:33), but God did, and dealt with it immediately.
A Cloud And A Voice
At that moment, a bright cloud formed. The disciples became even more
afraid as the cloud increasedin size and envelopedthem, overshadowing
them. Suddenly, a voice came out of the cloud. It was the voice of God saying,
"This is My beloved Son, My Chosen One, with whom I am well-pleased;
listen to Him!" (Matt. 17:5; Luke 9:35).
Peterlater wrote,
2Pet. 1:17-18 Forwhen He receivedhonor and glory from God the Father,
such an utterance as this was made to Him by the Majestic Glory, "This is My
beloved Son with whom I am well-pleased"- and we ourselves heard this
utterance made from heavenwhen we were with Him on the holy mountain.
This wasn't just an "attaboy" statementfor Jesus. It was a rebuke for Peter.
You see, by saying what he did, he was making Mosesand Elijah equivalent to
Jesus. Godwas saying that honor and glory belong to Jesus alone. Because
Jesus is not a contemporary of Moses andElijah - He is the Creatorof Moses
and Elijah. Moses the lawgiverof God, and Elijah the prophet of God, must
not be viewed as equal to Jesus the Son of God.

As dumb as what Petersaid sounds to us, many Christians are really guilty of
doing the same thing. God wants us focusedon Jesus alone, but some look at
the Law and the Prophets and say, "Let's have all of them!"
They want Moses:ordinances and observancesto make our outward
appearance more righteous. Imposing rigid requirements and repeating
rituals to make "better Christians" out of us.
They want Elijah: the miracle workers who speak for God, telling us what He
said instead of listening to Him ourselves.
But Paul rebuked this position:
Rom. 3:21 But now apart from the Law the righteousness ofGodhas been
manifested, being witnessedby the Law and the Prophets
Moses andElijah were pointing to Jesus, so let's not try to point to them. God
tells us that we need Jesus alone. Jesus willlead us to righteousness.Jesus will
be our mediator to the Father. Jesus alone must be our focus.
Jesus Alone
Upon hearing this voice, the disciples fell face-downon the ground and were
terrified.
Matt. 17:7-8 And Jesus came to them and touched them and said, "Getup,
and do not be afraid." And lifting up their eyes, they saw no one exceptJesus
Himself alone.
Saints, this is also where we need to be. Seeing Jesus alone. So l et's do as the
Father says, and "listen to Him!"
RON DANIEL
THE TRANSFIGURED JESUS
2 Peteri. 16-18

For we did not follow cunningly devised fables, when we made known unto
you the power and coming of our Lord Jesus Christ, but we were eyewitnesses
of His majesty. For He receivedfrom God the Father honour and glory, when
there came such a voice to Him from the excellentglory, This is My beloved
Son, in whom I am wellpleased:and this voice we ourselves heardcome out of
heaven, when we were with Him in the holy mount.
“We were eyewitnesses ofHis majesty” [Verse 16] —eyewitnesses ofthe
mystic glory in which the Lord was arrayed, and by which He was possessed
upon the Mount of Transfiguration. The passage has reference to the
superlative splendour which shone about the Lord upon what we call the
“Mount of Transfiguration.” “We were eyewitnessesofHis majesty.” When I
had written that phrase upon my paper I lookedup at my study walls, and I
caught sight of Munkacsy’s greatpicture of “Christ before Pilate,” and the
contrastbetweenthe mount of glory, when the majesty of the Lord was
witnessedby the apostles, and the shame and the ignominy of
250
the judgment hall, was to me positively startling. “We were eyewitnesses of
His majesty.” I lookedat the picture, and there was Pilate, bullet-headed, with
short-cropped hair, with lustreless eyes, with effeminate mouth, and a most
irresolute chin—Pilate, clothed in the garment of a little brief authority,
disposing of the Makerof the world. And then the crowd! Fierce men with
clenchedfists in an attitude of threatening; faces made repulsive by passion;
Pharisees in long, tasselledgarments, yelling “Crucify Him, crucify Him!”
other Pharisees bowing before the Lord in profound but mock obeisance;
other Pharisees, withcurling lips of scornand contempt, looking on with
sheerdisdain; two or three women, with babes in their arms, gazing with the
fascinationof terror; one woman fainting, supported by a man who has the
only gentle face in the crowd; and there, hiding in the very thick of the fierce
mob, Judas Iscariot, with a face all alert with fear, and eyes in which there is
already visible the flame of remorse; and added to all this a ring of impassive
Roman soldiers, and one or two wondering little children, and a stray,
terrified dog! And before all this mass of yelling and blood-seeking fanatics

Jesus was honored by the father

Jesus was honored by the father

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was honored by the father

Similar to Jesus was honored by the father (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was honored by the father