II Peter 1:17 · Bible study
2 Peter 1:17 Commentary: The Transfiguration as Proof of Christ's Coming
Greek · 11 what the commentators say
Meaning in one sentence
How the Transfiguration event grounds Peter's apostolic testimony to Christ's power and coming in II Peter 1:17.
Research Summary
- Meaning: Peter cites the Transfiguration as public proof that Jesus is God’s Son and will return in glory.
- Key words: “honor” (timēn) from the voice, “glory” (doxan) from the light; “Majestic Glory” (megaloprepous doxēs) as a title for God.
- Main debate: Whether the preposition means the voice came “from” or “by” the excellent glory, that is, whether the cloud was the source or the vehicle of God’s word.
- Theological theme: Eyewitness testimony grounds apostolic authority and Christian hope in real history.
- Best use: Teaching the reliability of the gospel accounts and the certainty of Christ’s future coming.
Translation Comparison
BSB Berean Standard Bible 2020
For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, “This is My beloved Son, in whom I am well pleased.”
WEB World English Bible 2000
For he received from God the Father honor and glory when the voice came to him from the Majestic Glory, “This is my beloved Son, in whom I am well pleased.”
KJV King James Version 1769
For he received from God the Father honour 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.
ASV American Standard Version 1901
For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased:
YLT Young's Literal Translation 1898
for having received from God the Father honour and glory, such a voice being borne to him by the excellent glory: `This is My Son--the beloved, in whom I was well pleased;'
Darby Darby Bible 1890
For he received from God [the] Father honour and glory, such a voice being uttered to him by the excellent glory: This is my beloved Son, in whom I have found my delight;
Douay-Rheims Douay-Rheims Bible 1899
For he received from God the Father honour and glory, this voice coming down to him from the excellent glory: This is my beloved Son, in whom I am well pleased. Hear ye him.
Translations in other languages (10 available)
Porque él había recibido de Dios Padre honra y gloria, cuando una tal voz fué á él enviada de la magnífica gloria: Este es el amado Hijo mío, en el cual yo me he agradado|strong="G1473, G2106".
Porque de Deus Pai ele recebeu honra e glória, tendo sido lhe enviada tal voz de magnífica glória: Este é meu amado Filho, em quem me agrado.
Car il a reçu de Dieu le Père honneur et gloire, quand la gloire magnifique lui fit entendre une voix qui disait: Celui-ci est mon Fils bien-aimé, en qui j’ ai mis toute mon affection.
da er empfing von Gott, dem Vater, Ehre und Preis durch eine Stimme, die zu ihm geschah von der großen Herrlichkeit: “ Dies ist mein lieber Sohn, an dem ich Wohlgefallen habe.”
Want Hij heeft van God den Vader eer en heerlijkheid ontvangen, als zodanig een stem van de hoogwaardige heerlijkheid tot Hem gebracht werd: Deze is Mijn geliefde Zoon, in Denwelken Ik Mijn welbehagen heb.
Poiché egli ricevette da Dio Padre onore e gloria quando giunse a lui quella voce dalla magnifica gloria: Questo è il mio diletto Figliuolo, nel quale mi sono compiaciuto.
Wziął bowiem od Boga Ojca cześć i chwałę, gdy mu był przyniesiony głos taki od wielmożnej chwały: ten jest on Syn mój miły, w którym mi się upodobało.
Ибо Он принял от Бога Отца честь и славу, когда от велелепной славы принесся к Нему такой глас: Сей есть Сын Мой возлюбленный, в Котором Мое благоволение.
他從 父 神 得 尊貴 榮耀的時候，從極大 榮光 之中 有 聲音 出來，向他說：「這 是 我的 愛 子，我 所喜悅 的。」
For God the Father gave him honour and glory, when such a voice came to him out of the great glory, saying, This is my dearly loved Son, with whom I am well pleased.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Peter 1:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse points to the Transfiguration. The Greek construction is an anacoluthon: the sentence begins with a participle (λαβὼν, “having received”) but never completes its main clause, as Peter breaks off to describe the voice. Yet the meaning is clear. “Honour” refers to the Father’s verbal declaration; “glory” refers to the supernatural light that shone from Jesus (Clarke, Cambridge Bible). Calvin calls the voice from the “excellent glory” a sufficient and full evidence for the gospel. Barnes notes that the event demonstrated Jesus as the Messiah in a way that the three disciples “never did afterwards doubt.” The voice quotes what Matthew 17:5 records, though Peter omits “listen to him,” indicating his independence as an eyewitness. Nearly all commentators see this as Peter’s firm reply to those who dismissed the apostles’ message as “cunningly devised fables” (v. 16): the Transfiguration was a real, public event, not a myth.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse refers to the Transfiguration of Jesus Christ and the Father’s audible declaration of Jesus as His beloved Son, providing a historical basis for Peter’s apostolic testimony.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Event referenced | All commentators identify this as the Transfiguration of Jesus (Matthew 17:1-8). | None. The reference is universally acknowledged. |
| Meaning of 'honour and glory' | The words are connected (they appear together in doxologies). 'Honour' refers to the voice from heaven, 'glory' to the visible radiance. | Some (e.g., Cambridge Bible) distinguish them sharply; others (e.g., Lange) see them as a single description of Christ’s divine majesty. |
| Preposition: 'from' or 'by' the glory | The voice originated from the divine presence (the bright cloud). | The Greek ὑπὸ (hupo) can mean 'by' (agent) or 'from' (source). Some commentators (Vincent, Cambridge) argue the cloud itself spoke, identifying God with the glory; others treat it as 'from' (Clarke, Wesley). |
| Peter’s independence from the written Gospels | Peter’s wording closely matches Matthew 17:5. | Cambridge Bible argues Peter omits 'listen to him' to show his independent memory; others see no significance in the omission. This touches the question of the epistle’s authorship, but is not a major interpretive split. |
Historical & Cultural Context
The Transfiguration (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36) takes place on “a high mountain,” traditionally identified as Mount Tabor or Mount Hermon. Jesus takes Peter, James, and John apart. Moses and Elijah appear, representing the Law and the Prophets, and they speak with Jesus about his “departure” (Luke 9:31), his coming death, resurrection, and ascension. A bright cloud overshadows the group, echoing the Shechinah presence that filled the tabernacle (Exodus 40:34-35) and Solomon’s temple (1 Kings 8:10-11). From this cloud the Father’s voice speaks.
Peter writes 2 Peter to Christians facing false teachers who scoff at the promise of Christ’s return (2 Peter 3:3-4). Against that skepticism, Peter does not offer philosophical arguments. He gives firsthand testimony: “We were eyewitnesses of his majesty” (v. 16). In Jewish legal tradition, the testimony of two or three witnesses established a matter. Peter, James, and John were three. By recalling the Transfiguration, Peter grounds the hope of Christ’s coming in an actual event they saw and heard. The same Jesus who was momentarily glorified will one day come in full power and majesty.
The phrase “the Majestic Glory” is unique in the New Testament. It seems to be a circumlocution for God himself, much like “the Power” (Matthew 26:64) or “the Blessed One” (Mark 14:61). The word megaloprepēs (majestic) appears in the Septuagint of Deuteronomy 33:26, where God is called “the excellency of the firmament.” Peter chooses this grand term to give weight to the voice that authenticated Jesus.
Textual Notes
The consulted sources note no significant textual variants for 2 Peter 1:17 in the Greek manuscript tradition. The reading is stable. One small difference appears in the Vulgate Latin tradition: some manuscripts add “hear ye him” (as in Matthew 17:5), but the earliest and best Greek witnesses do not include that phrase. Peter’s quotation is selective, probably shaped by his purpose of stressing the Father’s authorization of the Son rather than the command to listen.
Reception History
From the early centuries, this verse was used to affirm the divine Sonship of Christ and to ground apostolic authority in firsthand experience. Church fathers such as Irenaeus and Origen referred to the Transfiguration as a glimpse of Christ’s future glory. In the medieval period, the feast of the Transfiguration (August 6) gave liturgical prominence to the event. The Reformers, including Calvin, read the verse as a vindication of Scripture over against human traditions: the voice from heaven validates the gospel as God’s own speech. Modern interpreters focus on how the verse functions within 2 Peter’s argument against eschatological skepticism, tying personal eyewitness to the “more sure word of prophecy” (v. 19). Throughout history, the passage has comforted believers facing doubt by anchoring their hope in a real historical event.
Preaching This Verse
Three-point outline
- The Father’s personal attestation. God the Father speaks directly: “This is my beloved Son, in whom I am well pleased.” This is not a general claim but a specific identification. The voice confirms Jesus’ eternal Sonship and divine mission.
- The visible glory. Jesus’ face shone like the sun, his clothes became dazzling white. This glory was a foretaste of his coming kingdom. Peter later calls it “the power and coming of our Lord Jesus Christ” (v. 16), linking the Transfiguration to the Second Coming.
- Eyewitness testimony as a foundation for faith. Peter stresses that the gospel is not myth or clever invention. It rests on what he and others saw and heard. This gives believers confidence in the promises of Scripture, especially the hope of Christ’s return.
Five-point outline
- The context: false teachers deny the Second Coming (ch. 3).
- The claim: we were eyewitnesses of his majesty (v. 16).
- The event: Jesus “received honor and glory” through the voice and the cloud.
- The voice: the Father calls Jesus his beloved Son.
- The application: if the apostles could trust what they saw, we can trust what they wrote.
Illustration hooks
- A courtroom witness who saw a crime with his own eyes. Nothing sways a jury like someone who can say, “I was there.” Peter says that about the Transfiguration.
- A child who doubts her parents’ promise until they write it down and sign it. The Transfiguration is God’s signature on the promise of Jesus’ coming kingdom.
- A soldier who receives a medal in front of his whole unit. The honor is public and unmistakable. Jesus was publicly honored by the Father before witnesses.
Questions your congregation is asking
- “How do I know Jesus is really who he said he is?” The Transfiguration gives a historical, witness-based answer.
- “Why does Peter mention this event so many years later?” Because the hope of Christ’s return was being mocked. Peter goes back to the strongest memory he has.
- “Can I be certain about the Second Coming?” Yes, if the Transfiguration was real, the Coming it foreshadows is real too.
Leading a Discussion
Peter writes to Christians who are being shaken by false teachers. He doesn’t argue from theory, he argues from what he saw with his own eyes. The Transfiguration is not just a story from Jesus’ life; it is Peter’s anchor of hope. In this passage, we watch Peter tie his personal experience to the public truth of the gospel.
Discussion questions
- Why does Peter call the Transfiguration “honor and glory”? What is the difference between the two? (Look at the comments about the voice vs. the light.)
- Peter calls the cloud “the excellent glory.” How does this connect to the Old Testament idea of God’s presence (Shechinah)?
- Why does Peter mention that the voice “came” or “was borne” to Jesus? What does that word suggest about the authority of the message?
- In what ways does the Transfiguration confirm that Jesus is both the Messiah and the Son of God?
- How does Peter’s eyewitness testimony help us when we doubt the promises of Scripture?
- Verse 19 says “we have the more sure word of prophecy.” How does the Transfiguration lead into that statement?
- What difference does it make that Peter was an eyewitness rather than just repeating secondhand reports?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 42:1 | “Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations. |
| Isaiah 53:10 | Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand. |
| Matthew 3:17 | Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.” |
| Matthew 11:25 | At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. |
| Matthew 11:27 | All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him. |
| Matthew 12:18 | “Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will put my Spirit on him. He will proclaim justice to the nations. |
| Matthew 17:3 | Behold, Moses and Elijah appeared to them talking with him. |
| Matthew 17:5 | While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved Son, in whom I am well pleased. Listen to him.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke distinguishes between the honor and glory Christ received at the transfiguration: the honor was the Father's voice declaring him the beloved Son, while the glory was the dazzling change in his appearance. The voice confirmed the miraculous transformation, and the transformation confirmed the voice, together fully attesting his Messiahship.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes the public honor Jesus received from God the Father through an audible voice from the bright cloud. This direct divine declaration that Jesus is the beloved Son gave the disciples unshakable certainty of his identity as the Messiah. The external glory removed all doubt.
Calvin's Commentaries Reformed 1564
Calvin stresses that the Father's voice came not as bare words but with visible displays of heavenly majesty, giving it solemn authority. He breaks the declaration into two parts: "This is" identifies Christ as the long-promised Messiah, and "my beloved Son" means all God's love centers in him alone, so we are loved only in Christ.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary distinguishes "honour" (the Father's voice at the Transfiguration) from "glory" (the shekinah cloud enveloping Christ). It notes Peter's independent testimony omits "Hear ye Him" from the Gospel accounts, and that the Greek past tense "I was well pleased" points to the Father's eternal delight in the Son.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that the honor and glory Jesus received came directly from God the Father through the voice from heaven. That voice declared Jesus to be the beloved Son in whom the Father is well pleased, marking this divine testimony as the source of Christ's recognition.
Gill's Exposition of the Bible Baptist 1748
Gill explains that the honor and glory Jesus received from the Father was declarative, not essential—he already shared the Father's glory equally. The voice from the excellent glory came specifically at the transfiguration, not at his baptism, and publicly testified to his divine sonship.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the Greek aorist tense for "I am" means God's good pleasure rested on Christ from eternity. They also highlight Peter's independent testimony, using the phrase "was borne" to describe the voice, which links to his first epistle and supports the letter's authenticity.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry insists the gospel is no human invention or clever deception but God's own wise plan, revealed through Christ's power and coming. The apostles did not pass on myths; they were firsthand witnesses of Christ's divine majesty on the holy mountain.
Vincent's Word Studies Evangelical 1887
Vincent notes that the word for “came” here literally means “having been born,” linking it to the same root used for the “rushing wind” at Pentecost. He also highlights the phrase “excellent glory” as unique in the New Testament, connecting it to the bright cloud of the transfiguration and the Old Testament shekinah.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that the glory shining from heaven was brighter than the sun, showing divine honor given to Jesus. The voice from God the Father, called "the excellent glory," confirms this honor and the Father's direct involvement in the event.