The Meaning of 2 Peter 1:21 Explained

2 Peter 1:21

KJV: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

YLT: for not by will of man did ever prophecy come, but by the Holy Spirit borne on holy men of God spake.

Darby: for prophecy was not ever uttered by the will of man, but holy men of God spake under the power of the Holy Spirit.

ASV: For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.

Discover 2 Peter 1:21

CONTEXT: What is the Context of 2 Peter 1:21?

MEANING: What does 2 Peter 1:21 Mean?

WORDS: What do the individual words in 2 Peter 1:21 mean?

RELATIONS: What do the major concepts mean in 2 Peter 1:21?

KJV Reverse Interlinear

For  the prophecy  came  not  in old time  by the will  of man:  but  holy  men  of God  spake  [as they were] moved  by  the Holy  Ghost. 

What does 2 Peter 1:21 Mean?

Verse Meaning

What we have in Scripture did not originate in the minds of men but in the mind of God.
"False teaching flows from the minds of men and women; truth flows from the heart and mind of the living God." [1]
The prophets did not simply give their views of how things were or would be ( 2 Peter 1:20). They spoke as God"s mouthpieces articulating His thoughts in words that accurately represented those thoughts. The Holy Spirit "moved" the prophets to do so as the wind moves a sailboat (cf. John 3:8). The same Greek verb (phero) occurs in Acts 27:15; Acts 27:17 to describe that action.
"The Spirit, not human volition, is the originating power in prophecy." [2]
This passage does not explain specifically how the Holy Spirit did this. However in view of what we find elsewhere in Scripture, we know He did it without overriding the vocabulary and style of the prophet. In some cases the writers of Scripture used other resource materials (e.g, Joshua 10:13; 1 Kings 14:19; Luke 1:3; et al.). Even though 2 Peter 1:20-21 do not describe the method of inspiration in detail, they clearly affirm the basic method and the fact of inspiration. God is the Author of Scripture (cf. 2 Timothy 3:16). He guided the writers of Scripture to record His words by His Holy Spirit.
"Peter"s statement recognizes both the divine and the human element in the production of Scripture. Any balanced doctrine of the origin of Scripture must recognize both." [3]
"A prevailing view is that the reference is to the reader"s own efforts to understand written prophecy, that "one"s own interpretation" must not be imposed on a specific prophetic passage. Under this view the problem is the method of interpreting prophecy. Yet Peter does not tell how believers are to interpret prophecy.
"Varied views as to the meaning of "one"s own interpretation" are offered. (1) The believer as a private individual does not have the ability to interpret prophecy but needs ecclesiastical direction. But many scriptural prophecies have been rightly understood by the common reader apart from any ecclesiastical guidance; nor have the views of "authorized interpreters" always been uniform. (2) A prophecy must not be interpreted in isolation but needs the light of the unfolding fulfillment thereof. While it is true that Christians" understanding of prophecy now is often vague and uncertain, to hold that it cannot be understood till it is fulfilled makes valueless the present lamp of prophecy. (3) Prophetic predictions should not be interpreted in isolation from other Scriptures. It is obvious that each prophecy must be so interpreted as to be consistent with other prophecies; but this does not prove that any individual prophecy in itself is obscure. Peter has just declared that Old Testament prophecy was a shining lamp. And its light is clearer now that Christ has come in His First Advent. (4) It is not the individual but the Holy Spirit who must interpret, as well as inspire, prophecy. This is true, but it does not invalidate or eliminate the human effort to understand. These views do not arise out of the main thought of the context.
"More probable is the view that the statement concerns the origin of prophecy and relates to the prophet himself. This is the view of the New International Version: "No prophecy of Scripture comes from the prophet"s own interpretation." The meaning, then, is that no prophecy arose out of the prophet"s own solution to the scenes he confronted or his own interpretation of the visions presented to his mind. Calvin remarked that the prophets "did not blab their inventions of their own accord or according to their own judgments." [4] The false prophets of Jeremiah"s day were charged with doing precisely this ( Jeremiah 23:16-17; Jeremiah 23:21-22; Jeremiah 23:25-26; Ezekiel 13:3).
"The view that prophecy did not arise "from one"s own interpretation" (ablative case) is supported by the natural meaning of the verb (ginetai [5]); it is in harmony with the scriptural picture of prophecy; and it is in accord with the following verse. It is supported by Peter"s picture of the prophets in 1 Peter 1:10-12. The prophetic lamp "was neither fashioned nor lighted by the prophet himself," and its divine origin offers "a distinct and powerful motive for taking heed to the prophetic word, and one well fitted to produce a patient and reverent and docile spirit of investigation."" [6]
"Peter is not here warning against personal interpretation of prophecy as the Roman Catholics say, but against the folly of upstart prophets with no impulse from God." [7]
In this section ( 2 Peter 1:12-21) Peter reminded his readers that they had adequate resources for their own spiritual growth in the apostles" teachings and in the Old Testament.

Context Summary

2 Peter 1:12-21 - "eye-Witnesses Of His Majesty"
Peter could never forget what the Master had predicted of his death. See John 21:18. Oh, that in our death, whatever be its mode, we may glorify God! The fulfillment of those words was already looming before Peter's eyes, but he had no fear. He describes his home-going by the word used by Moses and Elijah when they spoke of the decease (lit., exodus) which the Lord would accomplish. Compare 2 Peter 1:15 with Luke 9:31, r.v., margin.
Then the whole scene of the Transfiguration rose before his mind. It seemed as if he were again on that holy mount, beholding the majesty of the Lord and hearing the Father's attesting voice. There are three infallible proofs of Christianity: (1) the witness of the Apostles; (2) the light of prophecy as fulfilled in Christ; (3) the testimony of the Holy Spirit. These three burn in the dark night of the present and we may count on them till we see the first glimmer of dawn. Then we shall need no candle, for the Lord God will give us light. [source]

Chapter Summary: 2 Peter 1

1  Peter confirms the hope of the increase of God's grace,
5  exhorts them, by faith, and good works, to make their calling sure;
12  whereof he is careful to remind them, knowing that his death is at hand;
16  and assures them of the authenticity of the Gospel, by the eyewitness of the apostles and the prophets

Greek Commentary for 2 Peter 1:21

For [γαρ]
The reason for the previous statement that no prophet starts a prophecy himself. He is not a self-starter. [source]
Came [ηνεχτη]
First aorist passive indicative of περω — pherō (2 Peter 1:17.).By the will of man (τεληματι αντρωπου — thelēmati anthrōpou). Instrumental case of τελημα — thelēma Prophecy is of divine origin, not of one‘s private origination (ιδιας επιλυσεως — idias epiluseōs).Moved by the Holy Ghost Present passive participle of περω — pherō moved from time to time. There they “spoke from God.” Peter is not here warning against personal interpretation of prophecy as the Roman Catholics say, but against the folly of upstart prophets with no impulse from God. [source]
By the will of man [τεληματι αντρωπου]
Instrumental case of τελημα — thelēma Prophecy is of divine origin, not of one‘s private origination (ιδιας επιλυσεως — idias epiluseōs). [source]
Moved by the Holy Ghost [υπο πνευματος αγιου περομενοι]
Present passive participle of περω — pherō moved from time to time. There they “spoke from God.” Peter is not here warning against personal interpretation of prophecy as the Roman Catholics say, but against the folly of upstart prophets with no impulse from God. [source]
Came [ἠνέχθη]
Lit., was borne or brought. See on 2 Peter 1:17, 2 Peter 1:18. [source]
Holy men of God [ἅγιοι θεοῦ ἄνθρωποι]
The best texts omit holy, and read ἀπὸ θεοῦ , from God. Render, as Rev., men spake from God. [source]
Moved [φερόμενοι]
The same verb as came. Lit., being borne along. It seems to be a favorite word with Peter, occurring six times in the two epistles. [source]

Reverse Greek Commentary Search for 2 Peter 1:21

Mark 4:34 But privately to his disciples he expounded all things [κατ ιδιαν δε τοις ιδιοις ματηταις επελυεν παντα]
To his own First future passive indicative from επιλυω — epiluō The word means to give additional Here the use of γινεται — ginetai (comes) with the ablative case (επιλυσεως — epiluseōs) and the explanation given in verse 2 Peter 1:21 shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God. [source]
Acts 1:16 It was needful [εδει]
Imperfect tense of the impersonal δει — dei with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in Acts 1:20 (Psalm 69:25; Psalm 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2 Peter 1:21. His description of Judas as “guide” (οδηγου — hodēgou) to those who seized (συλλαβουσιν — sullabousin) Jesus is that of the base traitor that he was. This very verb occurs in Luke 22:54 of the arrest of Jesus. [source]
2 Peter 2:1 But []
Introducing a contrast with those who spake by the Holy Ghost (2 Peter 1:21). [source]
2 Peter 1:17 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). [source]

What do the individual words in 2 Peter 1:21 mean?

Not for by [the] will of man was brought prophecy at any time but by [the] Spirit Holy being carried spoke from God men
οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ ἀλλὰ ὑπὸ Πνεύματος Ἁγίου φερόμενοι ἐλάλησαν ἀπὸ Θεοῦ ἄνθρωποι

θελήματι  by  [the]  will 
Parse: Noun, Dative Neuter Singular
Root: θέλημα  
Sense: what one wishes or has determined shall be done.
ἀνθρώπου  of  man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἠνέχθη  was  brought 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: φέρω  
Sense: to carry.
προφητεία  prophecy 
Parse: Noun, Nominative Feminine Singular
Root: προφητεία  
Sense: prophecy.
ποτέ  at  any  time 
Parse: Particle
Root: ποτέ  
Sense: once i.
Πνεύματος  [the]  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Ἁγίου  Holy 
Parse: Adjective, Genitive Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
φερόμενοι  being  carried 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: φέρω  
Sense: to carry.
ἐλάλησαν  spoke 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἄνθρωποι  men 
Parse: Noun, Nominative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.

What are the major concepts related to 2 Peter 1:21?

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