Transfiguration looks like one thing. The majesty mockery of Christ’s passion looks like another.
Myth making (2 Peter 1:16) and story spinning is different stuff. Peter is probably not directly attacking specific false teachers here (he, like Jude in his own epistle, will dig into those following this pericope in chapter 2). But consider the first century Mediterranean context that births this letter. Thousands of stories from Greece and Rome, from Egypt and Mesopotamia, still enjoy cultural currency. Oral and written tellings and retellings of such things are influential enough to render credible in the Hellenistic mind that Paul and Barnabas may well have been Hermes and Zeus following their evangelism and healing ministry in Lystra (Acts 14:8-18). Peter’s own audience is made up of Christians more culturally aware of these stories than the folks sitting in your pews, women and men for whom the idea of people becoming gods or gods taking on other forms would not seem as foreign or scandalous. But Peter’s point to them, as your point to your own hearers, is that Jesus is not just one among many “gods.” He is the one God, so proclaimed in magnificence and majesty, receiving honor and glory from above (2 Peter 1:16-17).
The “we” of 2 Peter 1:16 and 1:18 is important apologetically as well. The plural underscores the point: It is not just one man’s report of, say, finding gold plates in upstate New York. The writers of NT literature showed their work. Luke the Evangelist is always dropping names here and there throughout his gospel, as if to say, “Check it out with him, check it out with her,” to his contemporary reader. Matthew is careful to demonstrate fulfillment of prophecy to connect the Old Testament and Christ. Paul lays out a handful of defenses for the resurrection of Christ in 1 Corinthians 15, besides having a personal stake in defending the gospel (see Acts 22 and Philippians 1:7, 16). Peter has a keen interest in defending the faith (refer to 1 Peter 3:15, always be prepared to give a defense). It is no different here, and the “we” he expresses highlights this: He does not need to use the word (Greek verbs have the subject in their conjugated forms without needing to express a personal pronoun), but Peter does it here. That redundancy is Peter saying, “I am not the only guy who saw it! We were all there! The story is true! We saw it!”
But Peter’s hearers were not there along with James and John (and Moses and Elijah) and the Lord. What about them? What can they trust? Peter puts his own eyewitness testimony together with the “prophetic word” (“made sure,” “more fully confirmed,” by the death and resurrection of Christ, 2 Peter 1:19) to give his hearers assurance. This, preacher, is where you will give your hearers assurance too since they were not there and you were not there to witness this transfiguration. The prophetic word is sure, surer than any word or promise of man. God proves it in the work of Christ. Your hearer can trust the Word delivered in scripture, and the Word delivered from pulpit, because Christ is risen from the dead.
The prophetic word is sure, surer than any word or promise of man. God proves it in the work of Christ.
The Word that you have received is what to deliver to your hearer. It is the Word that speaks directly of Christ, particularly in His passion, death, and resurrection for their salvation. The best hook you have here is thinking about “majesty.” Transfiguration looks like one thing. The majesty mockery of Christ’s passion looks like another. The contrast between the glory revealed on the mountain and the suffering of the purple robe, the crown of thorns, the reed scepter used for beating in place of authority, for abuse rather than reverence, for defeat instead of victory; your listeners can be reminded that they are, indeed, witnesses of how God chose to reveal His deepest love and His greatest glory hidden under suffering (John 12:23 and following), the suffering and death of Christ on the cross.
Here is a possible outline on this theme for a Transfiguration sermon this week.
More than a Myth or A Fisherman’s Fable
Text: 2 Peter 1:16–21
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Introduction: “We Did Not Follow Cleverly Devised Myths"
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Peter speaks as an aging apostle, handing on testimony to the next generation.
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This is not story time or nostalgia; it is apostolic defense of the Gospel
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The stakes: Verification after the eyewitnesses are gone.
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Not a fisherman’s tall tale; the greatest story ever told.
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The World of Myths – and What Peter Is (and Is Not) Saying
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The Greco-Roman world overflowed with myths; beautiful, powerful, formative.
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Clarifying “myth;” not synonymous with lies.
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Myths shape identity, culture, and meaning (example, American individualism).
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Peter is not attacking art, poetry, storytelling, or imagination.
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The issue is not myth vs. truth, but invention vs. eyewitness testimony.
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Eyewitness, Not Invention
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Key claim: “We were eyewitnesses of His majesty.”
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Peter emphasizes: - Autopsy: Seeing with one’s own eyes.
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Epoptēs: Authoritative witness.
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The Gospel is not polished, clever, or self-flattering.
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The witnesses look foolish.
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The accounts differ like multiple witnesses to the same event.
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No anxiety, no literary ambition, just the straight scoop.
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What the Eyewitnesses Saw: The Majesty of Jesus
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The Transfiguration:
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Jesus revealed as God.
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The Father’s voice: “This is My Son.”
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Moses and Elijah. - Peter’s own foolish reaction (“Let’s camp here!”).
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Majesty seen again – paradoxically:
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Mocked kingship.
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Crown of thorns.
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Denial by Peter himself.
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Glory hidden under suffering.
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Peter insists: I have seen this. Ask James, John, and Paul.
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False Stories We Tell Ourselves
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Human-made myths aim to justify ourselves (refer to Greek and Roman myths).
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Gods pretending to be human (divine disguise, divine violence).
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Humans pretending to be gods (Icarus, heroes, empire).
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Even today, we devise religious self-made stories:
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Personal myths about Jesus.
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Rationalizations of sin.
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Cheap grace.
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These stories come from inside us, and collapse under truth.
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The More Sure Word: Christ Given, Not Invented
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Peter drives hearers out of themselves:
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Out of imagination.
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Out of self-justification.
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Into the prophetic Word made sure.
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Not an idea, not a myth, not an inward story.
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A real, bodily epiphany of Jesus Christ.
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Christ’s Bodily Reality Given to Us
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The same body:
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Transfigured in glory.
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Touched Peter’s family.
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Lifted Peter from the water.
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Hung on the cross.
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Raised from the dead.
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This body is still given:
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In the prophetic Word.
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In the bread and wine.
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In the forgiveness and presence.
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Conclusion: No Myth – Be Certain of It
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No clever story.
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No invented savior.
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No myth to justify ourselves.
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b. Only Jesus Christ:
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Seen.
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Touched.
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Crucified.
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Raised.
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Given.
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c. “We did not follow cleverly devised myths.” Be certain of it.
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Additional Resources:
Craft of Preaching-Check out 1517’s resources on 2 Peter 1:16-21.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you preaching 2 Peter 1:16-21.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
The Pastor’s Workshop-Check out all the great preaching resources from our friends at the Pastor’s Workshop!
