II Peter 1:20 · Bible study
2 Peter 1:20 Commentary: Prophecy's Divine, Not Private, Origin
Greek · 11 what the commentators say
Meaning in one sentence
Does 'private interpretation' mean prophecy's source or how we read it? The Greek verb 'ginetai' (arises) points to divine origin, not human invention.
Research Summary
- Meaning: Prophecy recorded in Scripture does not originate from the prophet’s own interpretation or impulse; its source is God the Holy Spirit (cf. v.21).
- Key words: γίνεται (ginetai, “arises/originates”); ἰδίας (“own/private”); ἐπιλύσεως (“interpretation/loosening”).
- Main debate: Whether this forbids private interpretation (method) or denies human origin (source). The context and grammar support origin, though a secondary application to interpretation is possible.
- Theological theme: Divine inspiration of Scripture. The word is not a human product but a gift; it must be received in humility and with the Spirit’s help.
- Best use: Grounding readers in the supernatural origin of Scripture before teaching how to interpret it. A corrective against both rationalistic skepticism and uncontrolled subjectivism.
Translation Comparison
BSB Berean Standard Bible 2020
Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation.
WEB World English Bible 2000
knowing this first, that no prophecy of Scripture is of private interpretation.
KJV King James Version 1769
Knowing this first, that no prophecy of the scripture is of any private interpretation.
ASV American Standard Version 1901
knowing this first, that no prophecy of scripture is of private interpretation.
YLT Young's Literal Translation 1898
this first knowing, that no prophecy of the Writing doth come of private exposition,
Darby Darby Bible 1890
knowing this first, that [the scope of] no prophecy of scripture is had from its own particular interpretation,
Douay-Rheims Douay-Rheims Bible 1899
Understanding this first: That no prophecy of scripture is made by private interpretation.
Translations in other languages (10 available)
Entendiendo primero esto, que ninguna|strong="G3956, G3756" profecía de la Escritura es de particular interpretación;
Sabendo primeiramente isto: que nenhuma profecia da Escritura é de interpretação particular.
sachant tout d’ abord vous-mêmes qu’ aucune prophétie de l’ Écriture ne peut être un objet d’ interprétation particulière,
Und das sollt ihr für das Erste wissen, daß keine Weissagung in der Schrift geschieht aus eigener Auslegung.
Dit eerst wetende, dat geen profetie der Schrift is van eigen uitlegging;
sapendo prima di tutto questo: che nessuna profezia della Scrittura procede da vedute particolari;
To najpierw wiedząc, iż żadne proroctwo Pisma nie jest własnego wykładu.
зная прежде всего то, что никакого пророчества в Писании нельзя разрешить самому собою.
第一要緊的， 該知道 經上 所有的預言 沒有 可 隨私意 解說的；
Being conscious in the first place that no man by himself may give a special sense to the words of the prophets.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Peter 1:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Most commentators agree that 2 Peter 1:20 addresses the origin of prophecy, not the method of interpreting it. The verb γίνεται (ginetai) means “arises” or “comes into being” (Vincent, Cambridge Bible), and the phrase ἰδίας ἐπιλύσεως (idias epiluseōs) refers to “the prophet’s own explanation” or “private impulse” (Clarke, Gill). Adam Clarke states the prophecy does not proceed “from the prophet’s own knowledge or invention.” Calvin notes that however we read it, the point is that “whatever men bring of their own is profane.” The Cambridge Bible explicitly argues against interpretations that make the verse a prohibition of private judgment, insisting the context shows Peter is exalting the divine source of all Scripture prophecy. This reading is reinforced by verse 21, which explains that prophecy did not come “by the will of man.” The consensus, then, is that this verse’s first meaning is the divine origin of prophetic Scripture, not a rule about who may interpret it.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Origin/production view: Context of v.19–21; the verb γίνεται (originates); the contrast with 'by the will of man' in v.21; supported by modern commentaries.
- Interpretation/method view: The common reading in Catholic tradition and some early Protestant exegetes; uses the word 'interpretation' to restrict who may define Scripture's meaning.
What is clear: The prophecy did not come from the prophet’s own reasoning or natural ability; it is of divine origin.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Primary meaning of 'private interpretation' | All traditions agree the verse asserts that prophecy is not merely a human product. The Holy Spirit is its ultimate source. | Roman Catholic tradition has used this verse to argue that only the Church magisterium can interpret Scripture authoritatively, while most Protestant exegetes (e.g., Calvin, Gill, Jamieson-Fausset-Brown) see it as about the prophecy's origin, not a restriction on who may interpret. |
| The role of the individual believer in interpreting Scripture | Christians across traditions affirm the need for the Holy Spirit's guidance and humility in reading Scripture. | Protestants emphasize the 'right of private judgment' but with dependence on the Spirit; Catholics and Orthodox place greater emphasis on the Church's interpretive authority. Both see this verse as calling for submission to God's revelation, not autonomous reason. |
| Meaning of the verb γίνεται (ginetai) | The verb indicates a process of coming into being, not just existence. | Some (e.g., Cambridge Bible) stress that γίνεται points to origin; others (like Calvin) see it as consistent with both origin and method, but they differ on which reading Peter primarily intends. |
| Application to New Testament prophecy | The principle extends to Scripture as a whole, including the New Testament (2 Peter 3:16). | A few early commentators restricted 'prophecy of the scripture' to Old Testament writings; most now include Christian prophetic writings recognized as Scripture. |
Historical & Cultural Context
Peter writes to believers facing false teachers who twist Scripture for their own ends (2 Peter 2:1, 3). In 2 Peter 1:16, 21, he builds a case for the certainty of Christ’s return. He cites two foundations: the eyewitness testimony of the Transfiguration (v.16, 18) and the prophetic word of the Old Testament (v.19). The latter is called “the more sure word of prophecy.”
In the first-century Greco-Roman world, “prophecy” could mean ambiguous oracles from pagan shrines, often delivered by ecstatic individuals and then interpreted by priests or the clients themselves. Such interpretations were considered private in the sense of being open to human manipulation. Peter contrasts this sharply: biblical prophecy is not like that. Its origin is not in the prophet’s own reasoning or impulse (Clarke, Gill). The word ἐπίλυσις (epilusis) literally means “untying” (Vincent) and was used for solving riddles or explaining dreams (cf. Genesis 40:8 LXX). By saying prophecy is not of “its own” or “private” interpretation, Peter denies that the prophet himself “untied the knot” by his own insight. Instead, the Holy Spirit supplied both the message and its meaning.
The phrase “knowing this first” (πρῶτον γινώσκοντες) signals this truth as foundational. It is the lens through which all prophecy must be read. Peter’s readers, many from Jewish backgrounds, would have known that the Old Testament prophets often confessed they did not fully understand what they wrote (1 Peter 1:10, 12). So Peter grounds them in the humility of recognizing Scripture’s supernatural origin before they attempt to understand it.
Textual Notes
The consulted sources note no significant textual variants for 2 Peter 1:20. The few minor differences in English translations (e.g., “private interpretation” vs. “special interpretation” vs. “exposition”) arise from interpretation of the Greek phrase ἰδίας ἐπιλύσεως, not from variant manuscripts. The reading is secure.
Reception History
Early church fathers like Origen and Augustine read this verse in light of the Holy Spirit’s role in both inspiring and interpreting Scripture. During the Reformation, the text became a flashpoint: the Council of Trent used it to argue that private interpretation of Scripture is forbidden (Session IV, 1546). Protestant reformers such as Calvin and Luther countered that the verse refers to the origin of prophecy, not the reader’s right of interpretation. Calvin wrote that the Roman Catholic reading “pervert[s] what Peter says … to claim for their own councils the chief right of interpreting Scripture.” In the centuries since, evangelical commentators (Vincent, Jamieson-Fausset-Brown) have consistently emphasized the origin interpretation, while still affirming that readers need the Spirit’s help. The verse continues to be widely cited in discussions of how the church relates to individual study.
Preaching This Verse
Three-point outline
- A Foundation to Begin With: “Knowing this first”, this truth is not optional; it is the necessary starting point for every reader of Scripture.
- The Source Shapes the Reading: Prophecy (and all Scripture) does not arise from human invention or private insight. Its origin is the Holy Spirit moving holy men of God (v.21).
- Humility Before the Lamp: Since we did not produce the prophecy, we cannot master it by our own ability. We approach it as a light that shines on us, not as a text we can control.
Five-point outline
- Know This First: Peter insists this principle is primary. Before we interpret, we must acknowledge that we are dealing with God’s word.
- No Prophecy of the Scripture: This refers to any prophetic word that has been recognized as authoritative Scripture, whether OT or NT (Cambridge Bible).
- Not of Private Interpretation: The Greek phrase points to origin, not permission. Prophecy does not come from a prophet’s own explanation or impulse.
- Why It Matters: If Scripture came from man, it could be judged by human reason. But because it comes from God, we submit to it.
- The Practical Result: We heed the word as a lamp, not in our own strength but looking for the Spirit’s illumination “in your hearts” (v.19).
Illustration hooks
- A museum guide explains a painting by the artist’s own handwritten notes. The artist alone knew the meaning. If we rely only on our own guesses, we misinterpret it. Similarly, the Holy Spirit, who inspired Scripture, must guide our understanding.
- A child receives a letter from a parent at war. The child reads it again and again, eager to know the parent’s heart. But the letter cannot be understood by the child’s imagination; it must be read as the parent’s own words, not what the child wishes they said.
- A lamp does not produce its own light; it receives it from a source. Scripture is a lamp shining in a dark place (v.19). It points beyond itself to Christ, the morning star. Our job is not to rewrite the lamp’s message but to walk by its light.
Questions your congregation is asking
- “Does this verse mean I am not allowed to interpret the Bible for myself?” (Answer: No; it means we cannot interpret it by our own natural wisdom alone. We need the Spirit who inspired it.)
- “How do I know if my understanding of a passage is from the Spirit or just my own opinion?” (This verse invites humility: we compare Scripture with Scripture, check with the Church, and pray for illumination.)
- “If prophecy originated with God, why are there so many different interpretations among Christians?” (Peter does not solve that here, but the verse calls us to return to the source, the Spirit who spoke, and to read in community rather than in isolated private judgment.)
Leading a Discussion
Peter has just called the prophetic word “a lamp shining in a dark place” (v.19). Before we try to interpret that lamp, he insists on a first principle: it is not a product of human interpretation. As your group opens this verse, start by reflecting on why Peter calls this knowledge “first.” What difference does it make where Scripture comes from?
Discussion questions
- Observation: Look at the words “knowing this first.” What does Peter mean by “first”, first in time, in importance, or both? How does he use a similar phrase in 2 Peter 3:3?
- Interpretation: The Greek verb γίνεται (ginetai) means “arises, originates.” How does this shape the meaning of the verse compared to simply “is”?
- Interpretation: Some read this as a command to let the church interpret, others as a statement about the source of prophecy. Based on the context and verse 21, which reading fits better? Why?
- Interpretation: What does “private” or “its own” (ἰδίας) add? Would the meaning change if it said “no prophecy of scripture is of human interpretation”?
- Application: If this verse is about the origin of prophecy, how should it affect the way you read the Old Testament prophecies about Christ?
- Application: How does the truth that Scripture originates from God give you confidence, even when you don’t fully understand a passage?
- Application: This verse is often misused to discourage people from studying the Bible on their own. How would you respond to someone who feels they “don’t have the right” to interpret Scripture?
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)
| Romans 6:6 | knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. |
| Romans 12:6 | having gifts differing according to the grace that was given to us: if prophecy, let’s prophesy according to the proportion of our faith; |
| Romans 13:11 | Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. |
| I Timothy 1:9 | as knowing this, that law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, |
| James 1:3 | knowing that the testing of your faith produces endurance. |
| II Peter 3:3 | knowing this first, that in the last days mockers will come, walking after their own lusts |
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 insists that prophecy is not a human product. The phrase "private interpretation" means the prophet did not invent or reason it out himself. The Greek word also carries the sense of impulse, but this is not a private impulse from the prophet's
Barnes' Notes on the Bible Protestant 1832
Barnes argues that "private interpretation" does not mean the prophets themselves could not understand their own words, nor does it limit who may interpret Scripture. The phrase means the prophecies were not invented or originated by the prophets but came directly from God. The point is about divine origin, not about restricted access to meaning.
Calvin's Commentaries Reformed 1564
Calvin insists that Scripture can only be understood when we set aside human reasoning and submit to the Holy Spirit's teaching. He rejects the Catholic claim that this verse gives councils sole authority to interpret, arguing that any human interpretation, whether by one person or many, remains "private" unless it comes from divine revelation.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that "private interpretation" refers not to how readers interpret prophecy but to how prophets received it. Prophecy does not arise from the prophet's own analysis of events, whether historical or theological. Instead it comes from a higher, inspired source, and this applies to all Scripture, including New Testament writings.
Geneva Bible Notes Reformed 1599
The Geneva note insists that biblical prophecy cannot be understood by any individual's private judgment. Its meaning is not left to personal opinion but must be discerned through the Spirit and the consistent teaching of the church.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that no prophecy ever turns out to be the result of a human writer's own interpretation, because the verb "is" in Greek means "becomes" or "proves to be." Since the Holy Spirit moved the writers, Scripture cannot be understood by mere human ability either; the Spirit who authored it must also interpret it.
Lange's Commentary Reformed 1857
Lange stresses that Peter calls the prophetic word "more sure" than even the apostolic witness of the transfiguration, not because it is inherently
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry argues that the Old Testament prophecies are an even stronger proof of the gospel than the apostles' own eyewitness testimony. For him, the Old Testament is a divine prophecy pointing to Christ, while the New Testament is the historical record of that prophecy being fulfilled.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the literal meaning of the Greek word translated "interpretation," noting it means loosening or untying, like untangling hard knots in Scripture. He also points out that this particular word appears only here in the New Testament, while a different Greek term is used elsewhere.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley insists that prophetic scripture does not arise from any person's own interpretation. It is not the prophet's word but God's, who uses prophecy to reveal truths previously unknown. The meaning comes from God alone, not from human invention.