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14 I must put off this my tabernacle. Literally the words are, “Short is the putting; away of this tabernacle.” By this mode of speaking, and afterwards by the word “departing,” he designates death, which it behooves us to notice; for we are here taught how much death differs from perdition. Besides, too much dread of death terrifies us, because we do not sufficiently consider how fading and evanescent this life is, and do not reflect on the perpetuity of future life. But what does Peter say? He declares that death is departing from this world, that we may remove elsewhere, even to the Lord. It ought not, then, to be dreadful to us, as though we were to perish when we die. He declares that it is the putting away of a tabernacle, by which we are covered only for a short time. There is, then, no reason why we should regret to be removed from it.

But there is to be understood an implied contrast between a fading tabernacle and a perpetual habitation, which Paul explains in 2 Corinthians 5:1. ¹⁵⁴¹⁵⁴     Paul, at the beginning of this chapter, compares our state in this world in a fading body with our state above after the resurrection in a glorified body, and takes no account of the intervening time between death and the resurrection. By keeping this in view, the whole passage, otherwise obscure, will appear quite clear. He speaks of being unclothed and clothed, that is, of being divested of one body, and of putting on another; and consistently with this view he speaks of not being found naked, that is, without a body as a covering. — Ed.

When he says that it had been revealed to him by Christ, he refers not to the kind of death, but to the time. But if he received the oracle at Babylon respecting his death being near, how was he crucified at Rome? It certainly appears that he died very far from Italy, except he flew in a moment over seas and lands. ¹⁵⁵¹⁵⁵     It has been disputed, whether he refers here to what is recorded in John 21:18, 19, or to a new revelation. The latter was the opinion of some of the ancient fathers; and not without reason, for in John the manner of his death is what is mentioned, but here the near approach of it, — two things wholly distinct. — Ed. But the Papists, in order to claim for themselves the body of Peter, make themselves Babylonians, and say that Rome is called Babylon by Peter: this shall be refuted in its proper place. What he says of remembering these things after his death, was intended to shew, that posterity ought to learn from him when dead. For the apostles had not regard only for their own age, but purposed to do us good also. Though, then, they are dead, their doctrine lives and prevails: and it is our duty to profit by their writings, as though they were manifestly present with. us.

16. For we have not followed cunningly devised fables. It gives us much courage, when we know that we labor in a matter that is certain. Lest, then, the faithful should think that in these labors they were beating the air, he now comes to set forth the certainty of the gospel; and he denies that anything had been delivered by him but what was altogether true and indubitable: and they were encouraged to persevere, when they were sure of the prosperous issue of their calling.

In the first place, Peter indeed asserts that he had been an eyewitness; for he had himself seen with his own eyes the glory of Christ, of which he speaks. This knowledge he sets in opposition to crafty fables, such as cunning men are wont to fabricate to ensnare simple minds. The old interpreter renders the word “feigned,” (fictas;) Erasmus, “formed by art.” It seems to me that what is subtle to deceive is meant: for the Greek word here used, σοφίζεσθαι, sometimes means this. And we know how much labor men bestow on frivolous refinements, and only that they may have some amusement. Therefore no less seriously ought our minds to be applied to know the truth which is not fallacious, and the doctrine which is not nugatory, and which discovers to us the glory of the Son of God and our own salvation. ¹⁵⁶¹⁵⁶     The verb σοφίσω, once used by Paul in 2 Timothy 3:15, means “to make wise,” and in this sense it is used in the Sept.; and it may properly have a similar meaning here, “myths (or, fables) made wise,” or made to appear wise a trade still carried on in the world. The idea of craft and subtlety is what is given to it in the classics. — Ed.

The power and the coming. No doubt he meant in these words to include the substance of the gospel, as it certainly contains nothing except Christ, in whom are hid all the treasures of wisdom. But he distinctly mentions two things, — that Christ had been manifested in the flesh, — and also that power was exhibited by him. ¹⁵⁷¹⁵⁷     We have the same order as in several previous instances; “power” first, then “coming.” It is the peculiar style of Scripture. — Ed. Thus, then, we have the whole gospel; for we know that he, the long-promised Redeemer, came from heaven, put on our flesh, lived in the world, died and rose again; and, in the second place, we perceive the end and fruit of all these things, that is, that he might be God with us, that he might exhibit in himself a sure pledge of our adoption, that he might cleanse us from the defilement’s of the flesh by the grace of his Spirit, and consecrate us temples to God, that he might deliver us from hell, and raise us up to heaven, that he might by the sacrifice of his death make an atonement for the sins of the world, that he might reconcile us to the Father, that he might become to us the author of righteousness and of life. He who knows and understands these things, is fully acquainted with the gospel.

Were eyewitnesses, or beholders ¹⁵⁸¹⁵⁸     Spectators, ἐπόπται, lookers on, inspectors, surveyors — it betokens those who not only see or behold a thing, but who attentively look on. It is more emphatical than αὐτόπται, “eye-witnesses.” — Ed. We hence conclude, that they by no means serve Christ, nor are like the apostles, who presumptuously mount the pulpit to prattle of speculations unknown to themselves; for he alone is the lawful minister of Christ, who knows the truth of the doctrine which he delivers: not that all obtain certainty in the same way; for what Peter says is that he himself was present, when Christ was declared by a voice from heaven to be the Son of God. Three only were then present, but they were sufficient as witnesses; for they had through many miracles seen the glory of Christ, and had a remarkable evidence of his divinity in his resurrection. But we now obtain certainty in another way; for though Christ has not risen before our eyes, yet we know by whom his resurrection has been handed down to us. And added to this is the inward testimony of conscience, the sealing of the Spirit, which far exceeds all the evidence of the senses. But let us remember that the gospel was not at the beginning made up of vague rumors, but that the apostles were the authentic preachers of what they had seen.

17. For he received from God the Father. He chose one memorable example out of many, even that of Christ, when, adorned with celestial glory, he conspicuously displayed his divine majesty to his three disciples. And though Peter does not relate all the circumstances, yet he sufficiently designates them when he says, that a voice came from the magnificent glory. For the meaning is, that nothing earthly was seen there, but that a celestial majesty shone on every side. We may hence conclude what those displays of greatness were which the evangelists relate. And it was necessarily thus done, in order that the authority of that voice which came might be more awful and solemn, as we see that it was done all at once by the Lord. For when he spoke to the fathers, he did not only cause his words to sound in the air, but by adding some symbols or tokens of his presence, he proved the oracles to be his.

This is my beloved Son. Peter then mentions this voice, as though it was sufficient alone, as a full evidence for the gospel, and justly so. For when Christ is acknowledged by us to be him whom the Father has sent, this is our highest wisdom. There are two parts to this sentence. When he says, “This is,” the expression is very emphatical, intimating, that he was the Messiah who had been so often promised. Whatever, then, is found in the Law and the Prophets respecting the Messiah, is declared here, by the Father, to belong to him whom he so highly commended. In the other part of the sentence, he announces Christ as his own Son, in whom his whole love dwells and centres. It hence follows that we are not otherwise loved than in him, nor ought the love of God to be sought anywhere else. It is sufficient for me now only to touch on these things by the way.

18. In the holy mount. He calls it the holy mount, for the same reason that the ground was called holy where God appeared to Moses. For wherever the Lord comes, as he is the fountain of all holiness, he makes holy all things by the odor of his presence. And by this mode of speaking we are taught, not only to receive God reverently wherever he shews himself, but also to prepare ourselves for holiness, as soon as he comes nigh us, as it was commanded the people when the law was proclaimed on Mount Sinai. And it is a general truth,

“Be ye holy, for I am holy, who dwell in the midst of you.”
(Leviticus 11:44; 19:2.)