Exegetical and Hermeneutical Commentary of 2 Peter 1:14
Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath showed me.
14. knowing that shortly I must put off this my tabernacle ] Better, knowing that swift will be the putting off of my tabernacle. He speaks not so much of the nearness of his death, as of the suddenness with which it would come upon him, and he is therefore anxious to make all necessary preparations for it. In the word for “putting off” we have, as in 2Co 5:1-3, a blending of the two closely connected ideas of a tent and a garment. Comp. a like association of ideas in Psa 104:2.
even as our Lord Jesus Christ hath shewed me ] Better, shewed me, the aorist pointing to some time definitely present to his mind. The only extant record of any such intimation in the Gospels is that in Joh 21:18-19, and, assuming the genuineness of this Epistle, it is obvious that it supplies an interesting testimony to the truth of that narrative. It will be remembered that we have already seen an interesting allusive reference to it in 1Pe 5:2. Even on the other hypothesis it is, at least, evidence of the early date of a tradition corresponding to that which St John has recorded.
Fuente: The Cambridge Bible for Schools and Colleges
Knowing that shortly I must put off this my tabernacle – That I must die. This he knew, probably, because he was growing old, and was reaching the outer period of human life. It does not appear that he had any express revelation on the point.
Even as our Lord Jesus Christ hath shewed me – See the notes at Joh 21:18-19. This does not mean that he had any new revelation on the subject, showing him that he was soon to die, as many of the ancients supposed; but the idea is, that the time drew near when he was to die in the manner in which the Saviour had told him that he would. He had said Joh 21:18 that this would occur when he should be old, and as he was now becoming old, he felt that the predicted event was drawing near. Many years had now elapsed since this remarkable prophecy was uttered. It would seem that Peter had never doubted the truth of it, and during all that time he had had before him the distinct assurance that he must die by violence; by having his hands stretched forth; and by being conveyed by force to some place of death to which he would not of himself go Joh 21:18, but, though the prospect of such a death must have been painful, he never turned away from it; never sought to abandon his Masters cause; and never doubted that it would be so.
This is one of the few instances that have occurred in the world, where a man knew distinctly, long beforehand, what would be the manner of his own death, and where he could have it constantly in his eye. we cannot foresee this in regard to ourselves, but we may learn to feel that death is not far distant, and may accustom ourselves to think upon it in whatever manner it may come upon us, as Peter did, and endeavor to prepare for it. Peter would naturally seek to prepare himself for death in the particular form in which he knew it would occur to him; we should prepare for it in whatever way it may occur to us. The subject of crucifixion would be one of special interest to him; to us death itself should be the subject of unusual interest – the manner is to be left to God. Whatever may be the signs of its approach, whether sickness or grey hairs, we should meditate much upon an event so solemn to us; and as these indications thicken we should be more diligent, as Peter was, in doing the work that God has given us to do. Our days, like the fabled Sybils leaves, become more valuable as they are diminished in number; and as the inevitable hour draws nearer to us, we should labor more diligently in our Masters cause, gird our loins more closely, and trim our lamps. Peter thought of the cross, for it was such a death that he was led to anticipate. Let us think of the bed of languishing on which we may die, or of the blow that may strike us suddenly down in the midst of our way, calling us without a moments warning into the presence of our Judge.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Knowing that shortly I must put off] St. Peter plainly refers to the conversation between our Lord and himself, related Joh 21:18; Joh 21:19. And it is likely that he had now a particular intimation that he was shortly to seal the truth with his blood. But as our Lord told him that his death would take place when he should be old, being aged now he might on this ground fairly suppose that his departure was at hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I must put off; a metaphor taken from garments; the soul, while in the body, is clothed with flesh, and death to the godly is but the putting off their clothes, and going to bed, Isa 57:2.
This my tabernacle: see 2Co 5:1.
Even as our Lord Jesus Christ hath showed me: Joh 21:18,19, Christ tells Peter of the kind of his death, that it should be violent, but speaks nothing there of the circumstance of the time; and therefore either this apostle had a twofold revelation of his death, the former as to the manner of it, and this latter concerning the time; or, if this here were no other but that, Joh 21:1-25, it may be said, that, Joh 21:18,22 Christ intimates that Peters death should be before Johns, who should live till he came, viz. in judgment against Jerusalem to destroy it, which Peter now (observing the affairs of the Jews, and considering his Masters words, Mat 24:1-51) perceived to be nigh at hand; and thence infers, that his own death was not far off.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. shortly I must put offGreek,“the putting off (as a garment) of my tabernacle is speedy”:implying a soon approaching, and also a sudden death(as a violent death is). Christ’s words, Joh 21:18;Joh 21:19, “When thou artold,” &c., were the ground of his “knowing,” nowthat he was old, that his foretold martyrdom was near. Compare as toPaul, 2Ti 4:6. Though a violentdeath, he calls it a “departure” (Greek for”decease,” 2Pe 1:15),compare Ac 7:60.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Knowing that shortly I must put off this my tabernacle,…. Which is another reason why the apostle was so pressing in this case, and so much urged the exhortation, and was so diligent in reminding the saints of it, and stirring them to observe it, because he knew he had but a little time to live, and which therefore he was willing to improve for their good. He sets forth his death in a very easy and familiar way, it being not at all terrible and distressing to him; it was but like the putting off of a garment, or unpinning of a tabernacle, or a removing from a tent to a palace. Saints are pilgrims here, they dwell in tents or tabernacles, at death they remove to their own country, and Father’s house. Death is not a destruction of man, an annihilation of him, neither of his soul nor body: the soul is not mortal, it dies not with the body; it only removes from this world to another, from a cottage to a kingdom; and the body though it dies, it is not reduced to nothing, it is only like a tabernacle put off, or taken down, which will be put together again in better order than now it is.
Even as our Lord Jesus hath showed me; by some special revelation lately made to him; or by some strong impulse upon his mind; just as the Apostle Paul knew that the time of his departure was at hand, 2Ti 4:7 or this may have respect to the words of Christ to Peter, above thirty years before, in Joh 21:18, which both signified what kind of death he should die, and when it should be; namely, when he was old, as now he was.
Fuente: John Gill’s Exposition of the Entire Bible
The putting off of my tabernacle ( ). For see on 1Pe 3:21 and for verse 13. For the metaphor see 2Co 5:3f.
Cometh swiftly ( ). Late adjective (Theocritus, LXX, inscription), in N.T. only here and 2:1. It is not clear whether means soon or speedy as in Isa 59:7 and like in Jas 1:19, or sudden, like in Plato (Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both.
Signified unto me ( ). First aorist active indicative of , old verb (from ), as in 1Pe 1:11. Peter refers to the incident told in Joh 21:18f., which he knew by personal experience before John wrote it down.
Fuente: Robertson’s Word Pictures in the New Testament
Shortly I must put off this my tabernacle [ ] . Lit., quick is the putting off of my tabernacle. Rev., the putting off of my tabernacle cometh swiftly. Possibly in allusion to his advanced age. Putting off is a metaphor, from putting off a garment. So Paul, 2Co 5:3, 4, being clothed, unclothed, clothed upon. The word occurs, also, 1Pe 3:21, and is used by Peter only. Cometh swiftly, implying the speedy approach of death; though others understand it of the quick, violent death which Christ prophesied he should die. “Even as our Lord Jesus Christ hath showed me.” See Joh 21:18, 19. Compare, also, Joh 13:36, and note the word follow in both passages. “Peter had now learnt the full force of Christ ‘s sayings, and to what end the following of Jesus was to bring him” (Lumby).
Hath shewed [] . But the tense is the aorist, pointing back to a definite act at a past time (Joh 21:18). Hence, shewed me, or, as Rev., signified. Compare 1Pe 1:11, did signify.
Fuente: Vincent’s Word Studies in the New Testament
1) “Knowing that shortly.” Knowing or recognizing that (Greek tachine) shortly or very soon, Life on earth is so brief. Psa 90:10.
2) “I must put off this tabernacle.” (Greek estin he apothesis) is the putting aside (tou) of the (Greek skenomatos) tabernacle or tent (mou) of me – all men know they must die. Ecc 9:5; Heb 9:27; 2Ti 4:7-8.
3) “Even as our Lord Jesus Christ hath shewed me.” As the Son of man had to lay down his life -earthly life, “to take it up again” by the power of God, the Holy Spirit, so must every believer. Let us live in this consciousness, Joh 10:17-18; Rom 8:11; Joh 20:18-19.
WHEN I HAVE GONE
When I have gone, remember I’m with Jesus; Then do not grieve because I’ve passed away;
Life holds so many griefs and disappointments, And will you weep because I did not stay?
‘Tis only for a spell we must be parted -Not many years on earth to us are given -And when my Saviour tells me you are coming, I’ll go with Him, and welcome you to Heaven.
Grieve not because the eyes that looked upon you Shall never see your face on earth again; Rejoice because they look upon the Saviour Who gave His life to ransom sinful men.
Weep not because I walk no longer with you; Remember I am walking streets of gold; Weep for yourselves that you awhile must tarry Before the blessed Lord you may behold.
– Barbara C. Ryberg
CERTAINTY OF DEATH
There is nothing more certain than death, nothing more uncertain than the time of dying. I will, therefore, be prepared for that at all times, which may come at any time, must come at one time or another. I shall not hasten my death by being still ready, but sweeten it. It makes me not die the sooner, but the better.
– Warwick
CONFIDENCE IN DEATH
“I have no hope in what I have been or done.” said Dr. Doddridge, on his dying-bed, “yet I am full of confidence; and this is my confidence, there is a hope set before me. I have fled – – I still fly for refuge to that hope. In him I trust, in him I have strong consolation; and shall assuredly be accepted in this beloved of my soul.”
– 6000 Windows
Fuente: Garner-Howes Baptist Commentary
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 2Co 5:1. (154)
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. (155) 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.
(154) 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.
(155) It has been disputed, whether he refers here to what is recorded in Joh 21:18, 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.
Fuente: Calvin’s Complete Commentary
(14) Knowing that shortly I must put off this my tabernacle.This is rather wide of the mark. Among English versions Wiclif alone is right. The meaning is, Knowing as I do that the putting off of my tabernacle will be done swiftly (comp. 2Pe. 2:1)i.e., will soon be over when it once begins. The point is not that the writer believes himself to be near his end, but that his end would be such as to allow of no deathbed exhortations; what he has to say must be said in good time, for Christ had told him that his death would be a violent one (Joh. 21:18). Some of those who have taken the passage in the sense of the Authorised version have supposed a special revelation to be implied in the last half of the verse. But without any revelation an old man might know that his end must soon come; and Christ had already told him that it should come when he began to be old. The putting off of my tabernacle involves rather a mixture of metaphors; we have a similar mixture in Col. 2:11. The word for putting off occurs nowhere but here and 1Pe. 3:21; but the coincidence is not one on which much stress can be laid.
Hath shewed me.More strictly, shewed me. The substitution of perfect for aorist is here objectionable, as it obscures the reference to a definite moment in the Apostles life. If the reference were to Joh. 21:18, this would be at once fatal to the authenticity of our Epistle; for of course no part of St. Johns Gospel, and least of all the last chapter, was written during the life of St. Peter. But if the reference be to the event narrated in Joh. 21:18, then that narrative confirms what is said here, this being a prior and independent allusion to the same occurrence. In this case we have strong evidence of the authenticity of St. Peter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Knowing The Lord Jesus had said to him, pointing to his death by martyrdom, “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” Joh 21:18. He was now become old, and well knew that the end could not be far distant. It is not needful to suppose, as do some, that he had received a recent revelation of his death as near.
Shortly Quickly, swiftly, rather than soon. Whenever the departure might come, it would be sudden and rapid. Calmly does the apostle speak of the putting off of my tabernacle, as if it were a garment, leaving the inner man, the soul, living and untrammelled.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Pe 1:14. Knowing that shortly I must put off, &c. Knowing that the laying aside of this my tabernacle approacheth swiftly, in the manner that the Lord Jesus Christ hath made known unto me. Our Lord not only told St. Peter that he was to die a violent death, but also the manner of it: Joh 21:18-19. It is inquired, “How did St. Peter know that he was to die shortly?” Now it is generally agreed, that our Lord, in the place above quoted, foretold him that he was to die a violent death; but because there is no express mention of the exact time, some of the ancients say that St. Peter had about this period a vision, declaring to him that the time was now approaching. Others think that our Lord limited the time so far, as that it was to happen before the destruction of Jerusalem; though St. John was to survive that desolation. St. Peter, therefore, hearing, where he now was, of the calamities coming upon the Jewish nation, and learning from those signs and forerunners, that the destruction of that nation was at hand; he from thence concluded, that the time of his own martyrdom must be very speedily. This may be said with certainty,that the Lord Jesus had told him that he should die a martyr in his old age; and his being now grown old, might help to determine the time of his martyrdom. But I have no doubt that all these evidences were also accompanied with immediate divine intimations. St. Peter wrote by the infallible inspiration of the Holy Spirit of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
III
PART III
THE TRANSFIGURATION
Harmony, pages 92-94 and Mat 17:1-13
The transfiguration of Jesus is one of the most notable events of his history. The occasion which called forth the event the wonderful facts of the event itself the manifest correlation of these facts with both the near and the remote past, and the near and distant future the primary and multiform design of this event, and the secondary important lessons which may be deduced from it, all conspire to make it notable. The history of the whole case may be gathered from what are called the Synoptic Gospels, that is, Matthew, Mark, and Luke, and from the references to the event by two out of the three witnesses, Peter and John. James, the other eyewitness, was prevented by an early martyrdom from leaving any record. We find an account of his death in Act 12 . He was put to death by Herod. So these are the five historians of the transfiguration. In discussing the subject of the transfiguration, let us consider:
1. The occasion. From the context in Matthew, Mark, and Luke we group in order the following facts, which, taken as a whole, constitute the occasion of the transfiguration:
First fact: While the people generally had vague and conflicting views of the person and mission of Jesus, his immediate disciples had now reached a definite and fixed conclusion that he was the divine Messiah, and had publicly confessed that faith near Caesarea Philippi.
Second fact: On this confession of their faith in his messiahship, he began for the first time to openly and plainly show that the Messiah was to be a suffering Messiah; that he must die; that he must die an ignominious death; that he must die under the condemnation of the supreme court of their nation.
Third fact: At this plain revelation of his death their faith staggers. It is both an inexplicable and abhorrent thing to them. It so deeply stirred them that, through Peter, they present the strongest possible protest. Peter says, “Mercy on thee, Lord, it shall never be.” They, while believing him to be the Messiah, wanted a living, conquering Messiah, with a visible, earthly, triumphant kingdom and jurisdiction.
Fourth fact: He sharply rebukes this protest, as satanic in its origin as coming from the devil, and it had originally come from the devil. Now, one of his own apostles comes as a tempter. As if he had said, “You are a stumbling block to me. You quote the very sentiments of the devil, when you would beguile me from the cross to accept an earthly crown.” He then adds that to take that view of it is to think men’s thoughts and not God’s thoughts. He says, “You are minding the things of men and not the things of God when you present such a view as that to me.”
Fifth fact: Whereupon, after his turning sharply away from Peter, he calls up the whole multitude to hear with his disciples, the great spiritual and universal law of discipleship, and perhaps it will stagger some to hear it, if they take it in. What was it? Absolute self-renunciation the taking up daily of the cross upon which one is appointed to die, and the following of Christ; carrying the cross even unto the death which is appointed. We have such low conceptions of self-denial. We count it self-denial if we want a little thing and do not get it. We count it cross-bearing if some little burden is put on us and we bear it. That is not the thought in this connection at all. “If any man, whether he be an apostle or anybody else if any man would be my disciple, he must have absolute self-renunciation, and he must take up every day the cross upon which he is appointed to die, and he must follow me, bearing that cross even unto the appointed death.” He assured them that a man must not be merely willing to suffer temporal death, if an occasion should arise not at all such a mere contingency but he must actually lose temporal life in order to find eternal life. He must do it. He must lose temporal life to find eternal life, and then puts it to them as a supreme business question of eternal profit and loss. In that very connection he says, “What will it profit a man if he shall gain the whole world and lose his own soul, and what will a man give in exchange for his soul?” It is the universal law of discipleship, from which there is no exception. No Christian can escape crucifixion. The reference is to our sanctification. We not only die judicially on the cross in Christ our substitute (Col 3:2 ), but we must actually “put to death our members which are upon the earth” (Col 3:5 ). I say this is a universal law: “If ye through the Spirit do mortify [put to death] the deeds of the body ye shall live” (Rom 8:13 ). Our sanctification consists of both death and life. The old man must die. The new man must be developed. Paul died daily. In putting on the new man we put off the old man. Our baptism pledges us both to death and life. ‘ In our progressive sanctification the Holy Spirit reproduces in every Christian the dying of our Lord, as well as his living. In every Christian “a death experience runs parallel with his life experience.” Not only Paul must fill up “that which is behind of the afflictions of Christ in his flesh, for his body’s sake, which is the church” (Col 1:24 ), but all of us must have fellowship with his sufferings. We must suffer with him if we would reign with him. The lamented Dr. Gordon quotes this remarkable passage: “The church is Christian no more than as it is the organ of the continuous passion of Christ.” Yes, it is no possible contingency, but a universal fact we must take up the cross. We must lose our life to find it.
Sixth fact: The solemnity of this occasion was deeply intensified by his announcement of his second coming in power and great glory for the final judgment of all mankind according to their decision of that question which he had presented. All this comes just before the transfiguration. After announcing to them his death; after rebuking other conceptions of the messiahship; after presenting the great universal law of discipleship; now he says, “For the Son of man shall come in his glory, with his angels, and shall reward every man according to his doings.”
Seventh, and last, fact: Mark it well. Then follows the startling announcement that some of them standing there should never taste of death until they saw this second coming.
These seven facts, taken as a whole, constitute the occasion of the transfiguration of Jesus Christ. Let us restate them: (1) That while the world had vague and conflicting ideas of his person and missions, his immediate disciples had reached the conclusion that he was the divine Messiah, and had publicly confessed that faith. (2) That upon that public confession he commences for the first time plainly and openly to show that this Messiah must be a sufferer and must die. (3) They indignantly and abhorrently repudiate that conception of the Messiah. (4) He rebukes their protest as coming from the devil. (5) He announces the great law of discipleship, that no man could be a disciple of Jesus Christ without absolute self-renunciation, and without taking up every day the cross upon which he was appointed to die, and following Jesus even unto the appointed death, and that it was simply a question of business a supreme business question of profit and loss, and they had to decide one way or the other. “If you prefer to find your life, you will lose it; if you prefer to lose your life, you will find it; if you want to take this world, you will lose your own soul; if you want to save your soul, you must renounce the world.” Just that, no less and no more. (6) He announces his second coming in power and glory, as a final judge to determine the destiny of men upon this solitary question: “Did you lose your life for my sake?” (7) The still more startling announcement that some people some of those to whom he was speaking would never taste death until they saw his second coming. That these seven facts, considered as a whole, do in some way constitute the occasion of the transfiguration, is to my mind incontrovertible. Some of the most convincing reasons for the conclusion may be stated.
First: In all the histories the account of the transfiguration follows immediately after the record of these events without & break in the connection. No event of the intervening week is allowed to separate the two transactions. Now, that three historians should, without collusion, follow this method, seems to establish a designed connection between these facts and the transfiguration which followed.
Second: The disheartening protest of the disciples against his position and in favor of the common Jewish idea of an earthly kingdom, would naturally so depress the humanity of Jesus that he himself would need some marvelous encouragement from heaven and would seek it in prayer.
Third: From the same sad cause, it would be necessary that some compensating revelation of future glory must be shown to the disciples in order to make them bear up under the hard condition of present discipleship, and under the awful thought of separation from him by death.
Fourth: It cannot be a mere coincident that the transfiguration is calculated to so exactly supply these things the encouragement to Jesus and compensation to the disciples, both for the death of Jesus and for the hard terms of present discipleship.
2. The event. Such being the occasion, then, let us reverently approach the wonderful transaction itself. The scene cannot have been at Mount Tabor in Lower Galilee, as tradition would have us believe. While it is not now necessary to show how insuperable are the objections to Mount Tabor as the place, yet it is important to note, by the way, that little reliance can ever be placed on the exact localities of great events in the New Testament, as indicated by tradition, because the inspired record oftentimes designedly and wisely leaves them indeterminate. It is not small proof of inspiration by him who knew the superstitions of men, and would provide no food to feed it on. Christ left neither autograph nor portrait to be worshiped as relics. None of the historians even/ hint at a personal description of Jesus. We know absolutely nothing of the color of his eyes or hair. Absolutely nothing of his height or size. Worshipers of shrines, relics, and souvenirs derive no sort of help or encouragement from the New Testament. The scene of the transfiguration was evidently near Caesarea Philippi, and on some mountain spur of the Hermon range. It could not have been anywhere else from the circumstances going before and after the event. The time is night, somewhere about seven months before his crucifixion. The object is prayer in some lonely private place. His companions are Peter, James, and John. It must have been an all-night prayer meeting, for they did not come down from the mountain until the next day, and it is stated that the three disciples were heavy with sleep, as on a later and more solemn occasion, these very three men succumbed to the spirit of sleep, through the weakness of the flesh. The original here, however, would lead us to infer that they forced themselves to remain awake, notwithstanding their strong inclination to sleep, and now, late in the night, struggling against an almost irresistible desire to sleep, but yet their gaze fixed upon their Master, who is yet praying, they behold a sight that drives sleep utterly away. What do they see? A wonderful sight indeed; earth never saw a more wonderful one. Mark you, it is no vision or dream. With the use of their natural senses, sight and hearing, being fully awake, they became the wit- nesses of three distinct remarkable supernatural events. These three things are: first, the transfiguration of Jesus; second, the glorified forms of Moses and Elijah; third, the luminous cloud symbol and the voice of the eternal God. Now, let us consider separately each one of these things:
“Transfiguration: what does the word mean? The word means to transform to change the form or appearance. In what respect was the appearance or form of Jesus changed? It was this: It is in the night; it is on that lonely mountaintop; and while they look at him, he begins to shine as from a light within. The light seems to struggle through him. He seems to become translucent, and his whole body becomes luminous, as if it were a human electric jet, and the light is white whiter than any fuller on earth could make it, and his face is brighter than the shining of the sun at midday. Let us carefully collate the several records: Matthew says, “And after six days Jesus taketh with him Peter, and James, and John, his brother, and bringeth them up into a high mountain apart.” Mark says, “They went up into that mountain to pray.” There are the four separating themselves from all the others and going up into that high mountain to hold a prayer meeting. Luke then says, “And as Jesus was praying, the fashion of his countenance altered,” or, as Matthew says, “His face did shine as the sun and his garments became as white as light,” or, as Mark says, “And his garments became glistering, exceeding white, so as no fuller on earth could whiten,” and, as Luke says, “His raiment became white and dazzling.” We notice that two things are referred to, first, the fashion of his countenance, and second, the shining of his garments. Jesus becomes as a pillar of fire to them, as they look at him. That is the first thing they saw that night. Then suddenly there is an interview held with him. Those who come to hold the interview with him are not from hell; they are not from earth. He has gone up on that mountaintop and implored the Father for something. As a result of his prayer, an interview is held with him. Who comes to hold that interview with him? The two most remarkable men of the past: the representative of the law, and the representative of prophecy Moses, the great law-giver, and Elijah, the greatest of the prophets. These three witnesses could instinctively, by spiritual intuition, recognize them. Of course, they had never personally known them, but it was given to them to recognize them. And what do they look like? They are also in glory; they are luminous. There are the three shining bodies together, and they enter into conversation they are talking. What are they talking about? Now, mark the occasion. Jesus had said to his disciples, “I go up to Jerusalem to die. I must die. There is a’ necessity that I should die, and these disciples abhorred the thought that I should die. Oh, Father, show them by some way that I must die. Is there no one in the past whose evidence would avail?” Out from the past comes Moses and says, “Jesus, I came to talk to you about your death.” Out from the land of the prophets comes Elijah and he says, “Jesus, I came to talk to you about your death.” The law says the substitute of the sinner must die. Moses comes from the other world, representing the law, saying to the substitute of the sinner, “You must die.” Elijah says, “You must die.” Every voice from the prophets calls for the death of the Messiah. “And they come to talk to him about his death” his death that should take place at Jerusalem. Suppose Moses had said this: “Jesus, I died on Mount Nebo. No man on earth knows where my bones are resting. Unless you die, that body will never be raised, never, never.” Suppose Elijah had said: “Jesus, I escaped death as to my body. I was translated. I was carried up to heaven, and am now enjoying in both soul and body the blessed glories of the eternal world, upon your promise to die. That promise must be redeemed. I am in heaven on a credit the credit is on your promise to pay. You must die.” “They talked with him concerning his/ death at Jerusalem.”
They are now about to leave. They have had their interview, and they are going back, and just as they are about to depart. Peter is terribly frightened, but they never could put Peter in a place where he would not say something. Peter sees that the guests are about to leave, although trembling with apprehension, and not knowing what he did thinking, however, that he ought to say something, as if he had said, “Lord, they intend to go,” and in the original it does not say, let us build three tabernacles; it says, “Lord, I will build three tabernacles, one for you, one for Moses, and one for Elijah.” Now, while Peter said that, there came the third wonderful thing, and the only time that it ever was seen in the New Testament dispensation, though it had often been seen in the earlier days the cloud symbol of God. How did the cloud symbol of God appear? If it was in the daytime, it appeared as a beautiful pillar of cloud; if it was the nighttime, it appeared as a pillar of fire. Now, the old-time drapery of God, the fire cloud, that had not been witnessed since far off Old Testament days that fire cloud came down and wrapped Moses and Elijah and Jesus in its folds of light. As it wrapped them, there leaped from its bosom, as leaps the lightning from the clouds, a voice: “This is my beloved Son: hear ye him.” And they fell as if lightning had struck them. Fear had taken possession of them from the beginning; their apprehensions had grown more and more demoralizing from the very beginning of the supernatural manifestation, but when this voice spoke this voice of God, they fell on their faces; they could not bear to face that burning cloud and to hear that awful voice, and there they lie, as still as if dead, until Jesus comes and stoops over them, and touches them, each one, and says: “Do not be afraid,” and they rise up and the cloud is gone, and Moses and Elijah are gone. Now, these are the things they witnessed three entirely distinct things: The transfiguration of Jesus; the glorified appearance of Moses and Elijah; the fire cloud, which was the symbol of the divine presence, and the audible Voice. Such were the wonderful facts of the event. Now comes the next question:
3. The design What was meant by the transfiguration? We go back and look at it to see if we can gather there the design. We take the testimony of the men who actually witnessed these transaction, in order to get the design. Let’s see what that is. First, he had said that there were some people there that should never taste death until they saw the coming of the Son of man until they saw the second coming of the Son of man until they saw the kingdom of God come with power. Unquestionably that is what he said: that there were some people there that should never taste death until they saw the second coming of Jesus Christ. Let’s see what one of the witnesses says about this. I cite the testimony of Peter: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father, honor and glory when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.” Now mark what Peter says, that in preaching to these people that Christ would come again the second time with power and great glory and as a final judge, he had not followed a cunningly devised fable, but he preached what he had witnessed; that he, on Mount of Transfiguration, had gazed upon the second coming of Christ in some sense, in whatever sense that might be. He had seen it. He was an eyewitness of the power and majesty of that second coming. Let’s see what J John said about it. He was the other witness. In Joh 1:14 , and in the parenthesis of that verse, we have this: “And we beheld his glory, the glory as of the only begotten of the Father.” When did John see his glory, as of the only begotten of the Father? The glory of Christ always in the New Testament when spoken of in its fulness, is that glory which shall attend him when he comes the second time. The first time he came without glory; he came in his humiliation. The second time, he comes in glory, as we learn from Mat 24 : “The Son of man shall come in all of his glory, and all of his holy angels with him, and then shall he sit on the throne of his glory.” John says that he, with others witnessed the glory of Jesus Christ, as of the only begotten of the Father. He saw it, and like Peter, he saw it on the Mount of Transfiguration. As a further proof of it, in Joh 12:24 we have an account of Jesus praying, and he says, “Father, glorify me,” and instantly that same voice says, loud as thunder, “I have glorified thee, and will glorify thee.” So that the glory that they witnessed was in some sense the glory of the second Coming of Jesus Christ. It was a miniature representation of the power and glory that would be displayed when he does come an anticipatory scene presenting to the ye on a small scale that great and awful event in the future.
When Jesus does come, every living Christian will instantly be transfigured. He will take on the resurrection body. He will take on a glorified body just as Elijah and Enoch did. As Paul puts it: “Behold I show you a mystery; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” Here was Elijah, the type and representation of that work. Here was Elijah, who without death, by the transfiguring power, had been carried up to heaven. Here he was talking to Jesus.
There is another thing that will take place when Jesus comes. The dead will be raised. The bodies that have been buried and turned to dust are to be reanimated and “are to be glorified in one moment of time. Corruption puts on incorruption; mortality puts on immortality; sleep changes to waking; and the dead rise up and are glorified in the twinkling of an eye. As Paul again puts it: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.” Here is Moses representing that thought. Moses died; he did not escape death like Enoch and Elijah. Moses died, and no man has ever been able to tell where he was buried. The devil tried to take possession of his body, but here in this transfiguration scene appears Moses glorified as Elijah is glorified. In type, these represent the two great displays of divine power at the second coming of Jesus Christ, and they are the very two that are needed to be brought to bear on the discouraged heart of the disciples who have been informed that Jesus will die.
They wanted a living Messiah. They wanted an earthly king. To say that he will die means the loss of everything to them. They have not yet looked over the border. Now, how can a revelation be given to them that will compensate them for the awfully disheartening effect of the announcement that their Messiah must die? Why, in order to compensate them, there must be some revelation of the future. They must have an insight into the things which shall be. The curtains must be drawn aside. They must look beyond death. They must see into the spirit world. They must see samples of heavenly glory that are to be brought about by the death of Christ, and as they gaze upon that transfiguration of Jesus, which pledges the resurrection of his body when he dies, they can understand that death; and when they see the forerunner of his death in Moses and Elijah, as types of classes, and can thereby look to the end of time and see all the sleeping bodies brought to life, and the living Christians changed if anything on earth is calculated to remove their depression, that scene is certainly calculated to remove it.
I venture to say that every Christian has become at times disheartened and depressed when he looked at the sacrifices that have to be made in order to be a Christian; when he looked at the stern and unrelenting laws of discipleship absolute self-renunciation absolutely, a man must deny himself. When one denies Christ, what does that mean? “I will not have him to rule over me.” Now, when we deny self, what does that mean? “I absolutely abjure thee, O self, as the ruler of my life. I repudiate thee, self. I have another King.” When we take up these duties and requirements, that is the start only, but every day of our lives requires us to see to it that self is crucified; that the body shall be mortified; that the deeds of the flesh shall be crucified; that they shall be put to death. When we daily take up that cross, and know that this must go on as long as we live, even up to the very time that we die, where is the compensation? It is in this: If I do not renounce self, if I do not follow Christ to crucifixion, I will ultimately lose self. I will lose my soul. This supreme business question comes up before me for decision: Shall I gain the world and lose myself, or shall I save myself and lose the world? Now, to help a man on that; to help him to decide rightly; to take away from him any discouragement, and the disheartening depression, what can do it so forcibly as to bring him up on a mountain and cause him by night, in the loneliness of its solemn hours, to witness an interview with the glorified spirits that have passed out of earth’s sorrows and pains and disappointments, and now in the midst of the blessedness which is theirs forever. It is to bring him where he can see the ordinarily closed doors of the arching heavens open, and down through the opening the light of the eternal world transfigures everyone upon whom it shines, and looking at that he will say, “Oh, self, die; oh, world, you shall not be my master. Jesus, I am coming; I follow; I take up the cross. I carry it to the place where I must die the appointed death on the appointed cross. I accept it for Christ’s sake.” So the transfiguration fits the occasion of it by meeting the needs of the disciples.
Let us now see if that design of the transfiguration met the need of Christ. Oh we must remember that he had humanity, that, he could not help feeling terribly discouraged when these, his chosen disciples, the witnesses of his power, at this late day in his ministry, while they had clearly recognized him as the divine Messiah, yet did not recognize him as a suffering Messiah, and still clung with old Jewish ideas to the thought of an earthly conquering king. How it must have disheartened him! Then, we remember that from the beginning he saw his death, but as he neared it, the shadows on his brow had deepened, and the depressing effect of it weighed him down more and more as he got closer to it, at every approach of it, feeling more and more the anguish of it, and now with these thoughts upon him, he had spent so much time and labor, his loneliness, his solitariness oppresses him, and he wants to pray. He wants to get alone and pray; and on that mountain top he prays: “Oh, Father, nobody down here understands me, nobody, not even my disciples; send me sympathy, send me some revelation that shall cheer and sustain me; let somebody from the upper world come and talk with me here on the edge of the battlefield, where I am breast- ing the tide by myself.” And he prays until the glory of God in him bursts through the opaqueness of the flesh and makes translucent, and he is glorified by his importunate prayer. And the Father comes down from heaven, comes in a drapery of clouds, comes in his drapery of fire, and wraps around with its folds of light the dear Redeemer, and speaks to him. “My Son, my beloved Son, my chosen One on earth, hear him! Hear him! Hear him I Not Moses, not Elijah, hear the Son of God.” That strengthened him, and he went back to his burden with lighter heart. That is what I understand to be the design of the transfiguration.
4. Its relations See how the facts of that transfiguration correlate themselves with the near and the remote past and with the near and the remote future.
The facts of the transfiguration reached right over and took hold of the scene of that confession at Caesarea Philippi; they go on back until they touch the prophetic days and grasp the hand of Elijah; they go on back to the days of Israel in the wilderness and take the hand of Moses; they go on back until they touch the first promise of mercy in Eden. Then they go forward until they touch the death in Jerusalem. They touch the resurrection after that death; they reach through the silent centuries of the unborn future and take hold of the second coming; they speak of hovering angels and heavenly glory, and open graves, and the white throne of the judgment, correlating with all the past, and correlating with all the future, harmonizing law and prophecy and gospel; showing that in Jesus, they all meet in perfection, and also showing that in Jesus is the redemption of all the world.
Such is the relation of the transfiguration to the past and present and future.
“Say nothing about it; say nothing about ill” Well, why say nothing about it? “Do not tell it now; wait until I am dead; wait until I have risen from the dead; and when I have risen from the dead you may tell this story, and it will fit into the resurrection so that no man will disbelieve it. If you tell it now they cannot understand it, but wait until I have risen and then it will instantly appear to men to be a miniature resurrection scene.”
I have thus presented to you what I conceive to be: (1) the occasion of the transfiguration; (2) the wonderful facts of the event itself; (3) the design of that event; (4) the correlation of that event with the past and with the future, and now what are its lessons for us?
5. Its lessons for us. There is one thing about a pastor that a congregation never can understand never can, and that is his concern that the congregation may get upon a higher plane of Christianity. Sometimes it is like a stroke of death. What kind of Christians are we? What kind of self-denial do we now exhibit? What kind of cross-bearing? What kind of discipleship? What kind of decision of the question of profit and loss? And after intense agony, I pray, “Oh, God, multiply the number that will make a full renunciation of self.” We ourselves know that the majority of church members are walking on the edge only of practical Christianity; just on the edge of it. Oh, the value of the spiritual power that will come upon all who will utterly decide the question who will truly say: “I am God’s all over. He is Lord of all my time, and all my money and all of my life.” Now and then we find a few that will come up to that just a few. In view of the low grade of present Christianity, the very few that attain the gift of the Spirit, what is it that keeps pastors from being discouraged? From being utterly disheartened? What is it that keeps despair from spreading her mantle of gloom over his pulpit and over his heart? What is it that keeps away the howling wolves, and the ill-boding owls and ravens, that creeping or swooping from the plutonian shores of night, croak and howl their prophecies of evil? What is it? It is that every now and then he gets on some mount of transfiguration, where after long prayer; where after reconsecration; where after offering up himself and his soul and his body to God Almighty, the heavens open and show him the glorious future, so beautiful, so shining, so near, so enchanting, so drawing, so thrilling, that he goes back, and says, “Well, I can stand anything now.” And every now and then God comes so to a church. He did to us, once, while I was pastor in Waco. He did rend the heavens and come down. The fire cloud was on the church. Heaven was near to us. We saw it. We felt it. Its glory could be touched, and under the power of that revival, earth seemed little and insignificant, and all of its claims were DO more than thistledown on the breath of the storm.
O that our children some dark night, awfully dark night, should be up on a spiritual mountain and see a fire church, see a translucent church, a church in touch with angels, a church hearing heavenly voices, a church wrapped in the great fire symbol of God, then might they believe and receive in their trusting hearts an impression that would affect forever and forever their life.
Shall we not pray that God may cause us to take a solemn look at that universal and spiritual and absolute law of discipleship? “If any man would be my disciple, let him renounce himself, take up his cross and follow me. He that loses his life for my sake shall find it.” “What shall it profit a man if he shall gain the whole world and lose his own soul?” O Lord, we are in the valley just now. Its shadows are as the shadows of death. Lead us, we pray thee, for a little while up to the top of the Delectable Mountains, from whose unclouded summits we may catch again the inspiring, transfiguring view of the Heavenly City. Thus reassuring our desponding hearts, and refreshing our weary minds, we may resume our pilgrimage in hope of speedily arriving at our heavenly home.
QUESTIONS
1. What things conspire to make the transfiguration a notable event?
2. What are the sources of its history and import?
3. What facts constitute its occasion?
4. What reasons assigned for the conclusion?
5. What was the scene of this event and what left in doubt by the inspired record? Illustrate.
6. What was the time?
7. What was the object of the going on this mountain?
8. Who were Jesus’ companions?
9. What were the events while on the mountain leading up to the transfiguration?
10. Was what they saw a dream or vision?
11. What were the three distinct, supernatural events which they saw here?
12. What is the meaning of the word “transfiguration”?
13. Describe this transfiguration of Jesus.
14. What two Old Testament characters appear in interview here with Jesus, how were they recognized by Peter, James, and John and what was the bearing on the question of heavenly recognition?
15. What was the subject of their conversation, what were the circumstances which led up to it, what was the bearing of the work of Moses and Elijah on this subject, respectively, and how illustrated in each case?
16. What was Peter’s proposition and why?
17. What Old Testament symbol reappeared here and what was its special significance?
18. What voice did they hear and what was its import?
19. What was the design of this incident?
20. What was Peter’s testimony? What was John’s?
21. What was the significance of the appearance of Elijah here and how does this correlate with the New Testament teaching on this thought?
22. What was the significance of the appearance of Moses here and how does this thought correlate with New Testament teaching?
23. What was their conception of the Messiah and what was the bearing of this incident on that conception?
24. What was the requirement of discipleship and what was the bearing of this incident on it?
25. Show that the design of the transfiguration met the need of Christ just at this time.
26. What was probably Christ’s prayer here on this occasion and how does this fit the idea of his need at this time?
27. How do the facts of the transfiguration correlate themselves with the past and the future?
28. What charge did our Lord give his disciples relative to this incident & why?
29. What are the lessons of the transfiguration for us?
30. What illustration of this transfiguration power from the life of the author?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.
Ver. 14. I must put off ] See Trapp on “ 2Co 5:1 “ What is this life, but a spot of time between two eternities? Our tents shall he taken down.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] knowing (as I do: reason for above) that rapid is (see below. , of that which is to be: the normal present) the putting off (the two figures, of a tabernacle or tent, and a garment, are intermingled, as in 2Co 5:1 ff.) of my tabernacle, even as our Lord Jesus Christ declared to me (the allusion is to Joh 21:18 ff., where a swift and sharp death is announced to St. Peter by our risen Lord. And the sentence does not mean to say, as commonly understood, that he must soon put off his tabernacle, but that the putting off, whenever it did come, would be sudden and quick; so vulg: “certus quod velox est depositio tabernaculi mei” (which can hardly be interpreted with Estius, “id est, brevi futura est”): so Bengel, “ repentina est ; prsens. Qui diu grotant, possunt alios adhuc pascere. Crux id Petro non erat permissura. Ideo prius agit quod agendum est.” So Eur. Hippol. 1044, : Soph. Ajax 833, : Mosch. iii. 26, , , . Missing this point, some have imagined that some other special revelation to St. Peter is implied: and such revelations are related by Hegesippus de excid. Hierosol. iii. 2, Ambros. Sermo de bas. trad. Ep. 21 (32), vol. iii., p. 867: see especially Corn.a-Lapide h. l. But even if be understood ‘ soon ,’ ‘ not far off ,’ no such inference need be drawn. For it might well be that advancing old age might lead the Apostle to the conclusion that the end prophesied to him could not be far off. The Commentators quote Jos. Antt. iv. 8. 2, where Moses says, . ).
Fuente: Henry Alford’s Greek Testament
2Pe 1:14 . “imminent,” cf. 2Pe 2:1 . A poetical word peculiar to 2 Peter in N.T. The process described by can hardly be “sudden,” Plat. Rep. 553 D , but there is always an impression of suddenness to the onlooker, who lifts up his eyes some morning, and finds the tent or the encampment gone where he had seen it yesterday. An inscription in C.I.A. III. 1344 3 , reads , where sense can only be “brief” (but see discussion in Zahn. Introd. , ii., pp. 212 f.). . is used of “putting off a garment” (Act 7:58 ); and might here be connected with the idea of taking off a tent-cover (So Spitta). Probably “removal” is the proper translation. In B.G.U. 606 (4. A.D.) [ ] (for removal of a chaff-heap) is found. cf. 1Pe 3:21 , . . . There seems no reason to doubt the reference here to Joh 21:18-19 , as Spitta and others have done (see Introduction, pp. 96 f.).
Fuente: The Expositors Greek Testament by Robertson
shortly. Greek. tachinos. Only here and 2Pe 2:1 (swift).
I must put off = is the putting off of. Greek. apothesis. See 1Pe 3:21.
hath. Omit, and supply “also”.
shewed = declared. Greek. deloo. See 1Co 1:11. Compare Joh 21:18, Joh 21:19.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] knowing (as I do: reason for above) that rapid is (see below. , of that which is to be: the normal present) the putting off (the two figures, of a tabernacle or tent, and a garment, are intermingled, as in 2Co 5:1 ff.) of my tabernacle, even as our Lord Jesus Christ declared to me (the allusion is to Joh 21:18 ff., where a swift and sharp death is announced to St. Peter by our risen Lord. And the sentence does not mean to say, as commonly understood, that he must soon put off his tabernacle, but that the putting off, whenever it did come, would be sudden and quick; so vulg: certus quod velox est depositio tabernaculi mei (which can hardly be interpreted with Estius, id est, brevi futura est): so Bengel, repentina est; prsens. Qui diu grotant, possunt alios adhuc pascere. Crux id Petro non erat permissura. Ideo prius agit quod agendum est. So Eur. Hippol. 1044, : Soph. Ajax 833, : Mosch. iii. 26, , , . Missing this point, some have imagined that some other special revelation to St. Peter is implied: and such revelations are related by Hegesippus de excid. Hierosol. iii. 2, Ambros. Sermo de bas. trad. Ep. 21 (32), vol. iii., p. 867: see especially Corn.a-Lapide h. l. But even if be understood soon, not far off, no such inference need be drawn. For it might well be that advancing old age might lead the Apostle to the conclusion that the end prophesied to him could not be far off. The Commentators quote Jos. Antt. iv. 8. 2, where Moses says, . ).
Fuente: The Greek Testament
2Pe 1:14. ) is sudden. The present. They who are for a long time sick, are able as yet to feed others. The cross was not about to permit that to Peter. Therefore he first does that which he has to do.-, the laying aside) A violent process, but still wished for. Thus departure, 2Pe 1:15.-, hath disclosed or showed) He had long ago showed this; Joh 21:18-19, When thou shalt be old. The old age of Peter was now close at hand. It is possible that some other indication had afterwards been given him.
Fuente: Gnomon of the New Testament
shortly: Deu 4:21, Deu 4:22, Deu 31:14, Jos 23:14, 1Ki 2:2, 1Ki 2:3, Act 20:25, 2Ti 4:6
even: Joh 21:18, Joh 21:19
Reciprocal: Gen 48:21 – Behold Num 10:17 – the tabernacle Deu 31:2 – Thou shalt not Deu 31:29 – corrupt yourselves 1Sa 12:2 – I am old 2Sa 19:37 – I may die Psa 31:15 – My times Psa 37:37 – General Psa 73:26 – flesh Dan 7:15 – body Mar 8:34 – follow Luk 14:28 – counteth Joh 13:13 – call Joh 13:36 – thou Joh 16:4 – that when Act 20:22 – not Act 21:13 – for Rom 8:10 – the body 2Co 5:1 – our 2Co 5:8 – and willing 2Pe 1:13 – as long
Fuente: The Treasury of Scripture Knowledge
2Pe 1:14. Shortly I must put off, etc. Peter means he was to die before long; it is stated in Smith’s Bible Dictionary that Peter wrote this epistle near the close of his life. As our Lord Jesus Christ hath showed me. This evidently refers to the conversation recorded in Joh 21:18-19 in which Jesus predicts that Peter would (lie a violent death at the hands of his enemies. No definite date is given for the tragic event, only he was told that it would happen when thou shalt be old. At the time of this epistle Peter was an old man and hence he could say knowingly that this death was near, based on the prediction of Christ.
Fuente: Combined Bible Commentary
2Pe 1:14. Knowing that quick is the putting off of my tabernacle. There is a mixture of metaphor here. The idea of a putting off (the word occurs only here and in 1Pe 3:21), or denuding, which is applicable to a garment, takes the place of the striking or taking down which holds good of the tent or tabernacle. We have a similar mixture of metaphors in Psa 104:2, who coverest thyself with light as with a garment: who stretchest out the heavens as a curtain (i.e the curtain of a tent). The same occurs also in 2Co 4:1-3, and it is suggested that it may have come naturally to Paul at least, through his familiarity with the tent of Cilician haircloth, which might almost equally suggest the idea of a habitation and a vesture. (See Dean Stanleys Comm. on the Epistles to the Corinthians, p. 413.) There is some doubt as to the precise point intended by the quick. The epithet is a rare form (in Classical Greek purely poetical, and in the N. T. found only here and in chap. 2Pe 2:1) of the ordinary adjective which means either swift or sudden. It may indicate either the speediness of the approach of death, or the speediness of the work of death. In the one case Peters motive for stirring them up is his knowledge of the brief interval that had separated him from death. In the other it is his knowledge of the fact that he is to have a swift and sudden death, a mode of death which admonishes him to leave nothing to be done then which can be done now. The latter idea is favoured by the reference which immediately follows to what had been made known to Peter by Christ Himself. It would be superfluous for one who was already far advanced in life to adduce a declaration of Christs as the ground of his knowledge of the nearness of his own end. It is quite in point for him, however, to cite such a declaration as the ground of his knowledge of the kind of death he was to die. And we see plainly from the narrative of the incident which in all probability was in Peters mind,an incident which it was left to his brother in the apostleship and companion in the scene itself to record at length and to interpret (Joh 21:18-19), that what was communicated was his destiny to die a sharp, sudden, violent death. The latter view, therefore, is adopted by Wycliffe (alone among the old English Versions), the Vulgate, and many of the foremost interpreters (Bengel, Huther, Schott, Hofmann, Plumptre, Alford, Mason, etc.). The former, however, is preferred by Dr. Lumby and others, as well as by the A. V., Tyndale (who gives the time is at hand that I must put off, etc.), Cranmer, the Genevan, and the Rhemish.
even as our Lord Jesus Christ showed me. Not hath showed me, as the A. V. puts it, but showed me (comp also 1Pe 1:11, where the word is rendered signify), the reference being to the one memorable intimation made by the Sea of Galilee. It is entirely unnecessary to suppose, as is done by some, that Peter had received another special revelation, bearing on the time of his death.
Fuente: A Popular Commentary on the New Testament
Verse 14
Paul, as well as Peter, received warning, by revelation, of the sufferings which were before him. (Acts 20:22,23.)
2 Peter 1:16-18. The apostle here refers to the transfiguration, which he witnessed in company with James and John. (Luke 9:28-36.)