Estudo de 2 Pedro 1:20 – Comentado e Explicado

Antes de tudo, sabei que nenhuma profecia da Escritura é de interpretação pessoal.
2 Pedro 1:20

Comentário de Albert Barnes

Knowing this first – Bearing this steadily in mind as a primary and most important truth.

That no prophecy of the Scripture – No prophecy contained in the inspired records. The word “scripture” here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear on a particular class of the prophecies.

Is of any private interpretation – The expression here used ( ??d?´a? e?p???´se?? idias epiluseo¯s) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament; and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavoring to ascertain the true sense of the passage, that some have held that it teaches that no prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that “no prophecy is of self-interpretation,” (Horsley;) others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mystical sense which cannot be learned from the prophecies themselves, but is to be perceived by a special power of insight imparted by the Holy Spirit, enabling men to understand their recondite mysteries.

It would be easy to show that some of these opinions are absurd, and that none of them are sustained by the fair interpretation of the language used, and by the drift of the passage. The more correct interpretation, as it seems to me, is that which supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this the passage may be explained, “knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets, that what they communicated “was not of their own disclosure;” that is, was not revealed or originated by them.” That this is the correct interpretation will be apparent from the following considerations:

(1) It accords with the design of the apostle, which is to produce an impressive sense of the importance and value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin.

(2) this interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connection with which that verse will have any force. In that verse 2 Peter 1:21 , a reason is given for what is said here: “For ( ?a`? gar) the prophecy came not in old time “by the will of man,”” etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to say that what they communicated was not originated by themselves; that it was of a higher than human origin; that the prophets spake “as they were moved by the Holy Ghost.” This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that “they were moved by the Holy Ghost” be a reason for studying them, if the meaning here is that the prophets could not understand their own language, or that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc.? If the prophecies were of Divine origin, then “that” was a good reason why they should be approached with reverence, and should be profoundly studied.

(3) this interpretation accords as well, to say the least, with the fair meaning of the language employed, as either of the other opinions proposed. The word rendered “interpretation” ( e?p?´??s?? epilusis) occurs nowhere else in the New Testament. It properly means “solution” (Robinson’s Lexicon), “disclosure,” (Prof. Stuart on the Old Testament, p. 328,) “making free (Passow,)” with the notion that what is thus released or loosed was before bound, entangled obscure. The verb from which this word is derived ( e?p???´? epiluo¯) means, “to let loose upon,” as dogs upon a hare, (Xen. Mem. 7,8; ib 9,10;) to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc. – Passow. It is twice used in the New Testament. Mark 4:34 , “he expounded all things to his disciples”; Acts 19:39 , “It shall be determined in a lawful assembly.”

The verb would be applicable to loosing anything which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us, would mean the disclosure of what was before bound, or retained, or unknown; either what had never been communicated at all, or what had been communicated obscurely; and the idea is, “no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves.” It is not a thing of their own, or a private matter originating with themselves, but it is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin; and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any mare than the fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage cannot be adduced by the Papists to prove that the people at large should not have free access to the word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any “principle” of which such a use can be made; para:

(1) Whatever it means, it is confined to “prophecy;” it does not embrace the whole Bible.

(2) whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution, but it does not state that it is the duty of the church to prevent any private explanation or opinion even of the prophecies.

(3) it says nothing about “the church” as empowered to give a public or authorized interpretation of the prophecies. There is not a hint, or an intimation of any kind, that the church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that any class of people is not to have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound reverence, as having a higher than any human origin, not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by one class of men. The fact that it discloses truths which the human mind could not of itself have originated, is a good reason for studying it with diligence and with prayer – not for supposing that it is unlawful for us to attempt to understand it; a good reason for reverence and veneration for it – not for sanctified neglect.

Comentário de E.W. Bullinger

Saber . App-132.

is = vem.

qualquer privado = próprio. Grego. idios.

interpretação . Grego. epilose. Só aqui. O verbo epiluo é encontrado em Marcos 4:34 (exposto) e Atos 19:39 (determinado). Isso mostra que o significado é que a profecia não é auto-originada pelo orador.

Comentário de John Calvin

20. Sabendo disso primeiro. Aqui, Pedro começa a mostrar como nossa mente deve ser preparada, se realmente desejamos progredir no conhecimento das escrituras. Ao mesmo tempo, pode haver duas interpretações, se você ler ?p???se?? como alguns fazem, o que significa ocorrência , impulso ; ou, como eu demonstrei, interpretação , ?p???se?? . Mas quase todos dão esse significado, de que não devemos nos apressar precipitadamente quando lemos as Escrituras, confiando em nosso próprio entendimento. Eles acham que segue uma confirmação disso, porque o Espírito, que falou pelos profetas, é o único verdadeiro intérprete de si mesmo.

Esta explicação contém uma doutrina verdadeira, piedosa e útil, de que somente as profecias serão lidas com proveito, quando renunciamos à mente e aos sentimentos da carne e nos submetemos ao ensino do Espírito, mas que é uma profanação ímpia dela. ; quando confiamos arrogantemente em nossa própria perspicácia, considerando-os suficientes para nos permitir entendê-la, embora os mistérios contenham coisas ocultas à nossa carne, e os sublimes tesouros da vida superem em muito nossas capacidades. E foi o que dissemos: que a luz que brilha nela chega somente aos humildes.

Mas os papistas são duplamente tolos, quando concluem dessa passagem, que nenhuma interpretação de um homem particular deve ser considerada autorizada. Pois eles pervertem o que Pedro diz, para que possam reivindicar para seus próprios conselhos o principal direito de interpretar as Escrituras; mas nisso eles agem de fato infantilmente; pois Pedro chama a interpretação de privada, não a de todo indivíduo, para proibir que cada um interprete; mas ele mostra que tudo o que os homens trazem é profano. Então, o mundo inteiro era unânime e as mentes de todos os homens unidos, ainda o que delas procederia, seriam privadas ou próprias; pois a palavra é colocada aqui em oposição à revelação divina; para que os fiéis, interiormente iluminados pelo Espírito Santo, reconheçam apenas o que Deus diz em sua palavra.

No entanto, outro sentido me parece mais simples: Pedro diz que as Escrituras não vieram do homem ou por meio de sugestões do homem. Pois nunca estarás bem preparado para lê-lo, a menos que traga reverência, obediência e docilidade; mas uma justa reverência só existe quando estamos convencidos de que Deus fala conosco, e não com homens mortais. Então Pedro nos pede especialmente que acreditemos nas profecias como os oráculos indubitáveis ??de Deus, porque elas não emanavam das sugestões particulares dos homens. (162)

Com o mesmo objetivo é o que se segue imediatamente:

Quer tomemos a leitura conjectural (que difere da outra em uma letra minúscula) ou a que é encontrada em todos os MSS., Ela pode admitir o significado que foi dado. Existe um ?? , “de”, entendido, ou a palavra profecia deve ser repetida: “Nenhuma profecia das Escrituras é da própria explicação;” ou “Nenhuma profecia das Escrituras é uma profecia da própria explicação”, ou interpretação, isto é, quanto às coisas por vir.

Calvino foi seguido em sua visão desta passagem, entre outros, por Grotius, Doddridge e Macknight . – Ed.

Comentário de Adam Clarke

Sabendo disso primeiro – considerando isso como um primeiro princípio, que nenhuma profecia da Escritura, seja a mencionada acima, ou qualquer outra, é de alguma interpretação particular – procede do conhecimento ou invenção do próprio profeta, ou foi fruto de cálculos ou conjetura. A palavra ep???s?? também significa ímpeto, impulso; e provavelmente este é o melhor sentido aqui; não pelo mero impulso privado de sua própria mente.

Comentário de John Wesley

Sabendo disso primeiro, que nenhuma profecia das escrituras é de alguma interpretação particular.

Vocês sabem bem, sabendo disso, que nenhuma profecia das escrituras é de interpretação particular – não é a palavra de ninguém. É Deus, não o próprio profeta, que assim interpreta as coisas até então desconhecidas.