How? Is then the kingdom not God the Father's now? Is not all subject to Him? Answer:—St. Paul explains himself in the same place, and says: "So that God may be all in all;" that is, whatsoever any one shall need or should have, that God will be; as St. Peter has told us above, that we should be partakers of the Divine nature. Wherefore we shall also have all that God has, and all that is needful for us we shall have in Him,—wisdom, righteousness, strength and life,—a truth which we now believe, hearing it merely, and having it in the word of God. But then shall the word cease, when our souls shall be enlarged and see and feel it all as a present thing. This is what St. Paul means, and St. Peter also: that the power of Christ's kingdom now proceeds; now He gives the word, and thereby, through His humanity, reigns over the devil, sin, death, and all things. But at the last day this shall be made clear. Therefore, although God ever rules, still it is not yet manifest to us. He clearly beholds us, but we behold Him not. Therefore must Christ surrender up to Him the kingdom, so that we also shall see it, while we then shall be Christ's brethren and God's children. Thus Christ received from God honor and glory (St. Peter here says) when the Father made all things subject to Him, and made Him Lord, and glorified Him by this voice, in which He says, "This is my well-beloved Son, in whom I am well pleased."
By this St. Peter would confirm his doctrine and preaching, that it might be known whence it came. But this experience was no more than that he had heard this, and was able to preach of it. But the Holy Spirit must also come and strengthen him, that he may believe in it, and preach and confess it cheerfully. The former thing belongs only to the office of the preacher, not to the soul; but this belongs to the Spirit.
V. 19. We have also a sure word of Prophecy, and ye do well in that ye give heed to it, as to a light that shines in a dark place, till the day break and the morning star rise in your hearts. There St. Peter grasps right hold upon the matter, and would say this much: all that I preach is to subserve this end, that your conscience may be assured, and your heart may stand firm on this, and not let itself be torn therefrom, and that thus both I and you may be certain that we have God's word. For it is an important matter as respects the Gospel that we should receive and hold it clean and pure, without addition and false doctrine. Therefore Peter begins henceforth to write against human doctrines.
But why does he say we have a sure word of prophecy? Answer: I hold, indeed, that we shall have no more prophets, such as the Jews had in former times in the Old Testament. But a prophet eminently should he be who preaches of Jesus Christ. Therefore, although many prophets in the Old Testament have foretold concerning things to come, yet they came and were sent by God, for this reason especially, that they should foretell Christ. Those, then, who believe on Christ are all prophets, for they have the true head-article that the prophets should have, although they have not the gift of making known things to come; for as we, through the faith of our Master, are Christ's brethren, are kings and priests, so are we prophets also, all of us through Christ. For we can all say what belongs to salvation and God's honor and a christian life, besides of future things, so much as this is necessarily known to us, viz., that the Last Day shall come, and that we shall rise from the dead; besides, we understand the whole substance of Scripture. Whereof Paul also says, I. Cor. xiv.: "Ye can all prophecy, one after another."
This now, is, what Peter says: we have such a word of prophecy as is sure in itself; see to it only that it be sure to you; and ye do well in paying heed to it:—as though he should say: It will be a thing of necessity to you to hold firmly by it; for it is in regard to the Gospel as though one were imprisoned in the house, in the midst of the night, when it was stock dark. Then it were a matter of necessity that one should kindle a light, till the day came when he could see. Eminently such is the Gospel in the midst of the night and darkness, for all human reason is mere error and blindness, while the world is even nothing else but a kingdom of darkness. In this darkness has God now kindled a light, even the Gospel, whereby we may see and walk, while we are on the earth, till the morning dawn comes and the day breaks.
Thus this text is also strongly against all human doctrine; for since the word of God is the light in a dark and gloomy place, it follows that all besides is darkness. For if there were another light besides the word, St. Peter would not have spoken as he has. Therefore look not to this, how gifted those men are with reason who teach any other doctrine, however grandly they put it forth; if you cannot trace God's word in it, then be in no doubt as to its being mere darkness. And let it not disturb you at all that they say they have the Holy Spirit. How can they have God's Spirit if they do not have His word? Wherefore they do nothing else but call darkness light and make the light darkness, as Isaiah says, chap. v.
This is God's word—even the Gospel—that we are ransomed by Christ from death, sin and hell: whoever hears that, he has this light and has kindled this lamp in his heart, even that by which we may see the one that enlightens us, and teaches us whatever we should know. But where this is not, there we rush on, and by matters and works of our own device would find out the way to heaven. Whereof, by your light, you can judge and see that it is darkness. Wherefore since they have not the light, neither would receive it, they must remain in darkness and blindness. For the light teaches us all that which we ought to know and what is necessary to salvation—a thing which the world by wisdom and reason knows not. And this light we must still have and depend upon, even to the last day. Then shall we have no more need of the word, just as we put out the lamp when the day breaks.
V. 20, 21. And this ye should know first of all, that no prophecy of the Scripture is of any private interpretation; for prophecy came not aforetime by the will of man, but holy men of God spake as they were moved by the Holy Spirit. Here Peter falls upon the matter of false doctrine: since ye know this, he says, that we have the word of God, abide thereon, and suffer yourselves not to be drawn from it by others that teach falsely, though they come and give forth that they have the Holy Spirit. For this ye should know first of all (the second matter he would speak of afterward), that no prophecy of the Scripture is of any private interpretation; by this be directed, and do not think that ye shall explain the Scripture by your own reason and wisdom.
In this the private interpretation of Scripture by all the fathers is thrown down and rejected, and it is forbidden to build on such interpretation. Though Jerome, or Augustine, or any one of the fathers have explained it of himself, yet would not we have it from him. Peter has forbidden you to explain it of yourself at all. The Holy Spirit will explain it Himself, or it shall remain unexplained. If now any one of the holy fathers can prove that he has his explanation from the Scriptures, which give assurance that it should be so explained, then it is right; where this is not the case, I for one shall not believe him. Thus Peter lays hold on the boldest and best teachers; wherefore we should rest assured that none is to be believed who sets the Scripture forth where he of himself opens and explains it. For there can be no true sense obtained by private interpretation. Here have all the teachers and fathers who have explained the Scripture stumbled, so far as they are extant to us. As when they refer the passage of Christ, Matt. xvi.: Thou art Peter, and on this rock will I build my church, to the Pope. That is a human, self-invented explanation; therefore, no one is to believe them, for they cannot prove out of the Scripture that Peter is ever spoken of as Pope. But this we can prove, that the rock is Christ and faith, as Paul says. This explanation is the right one; for of this we are sure, it has not been invented by men, but drawn from God's word. Now what is found written and foretold in the prophets, says Peter, that men have not searched out nor invented; but holy and pious men have spoken it from the Holy Spirit.
Thus this is the first chapter, wherein St. Peter has first of all taught us what those really good works are whereby we must give proof of our faith. In the second place, that no man in Christendom should preach anything but God's word alone. The reason why it should be so is no other, as we have said, except that men should preach that word which shall remain forever, whereby souls may be won, and eternal life. Now there follows a just admonition, which Christ and Paul and all the Apostles have also given, that each should look out for himself and guard against false teachers.