40. V. ILLUSTRATIONS OF STRUCTURE: 2 PET. I. 20

These two, on careful examination, are seen to have a similar construction: Alternately negative and positive.

2 Peter i. 16-21.

(Simple Alternation Combined with Introversion.)

The Apostolic Witness (vv. 16-18).

b D d i. 16. What it was NOT. "Not cunningly devised (or self-originated) Myths."

e i. -16. What it WAS. A vision of the power and coming of Christ (Comp. Matt. xvi. 28, and xvii. 1-5).

E i. 17, 18. How it CAME. Voice came (φέρω) from the excellent glory. Voice came (φέρω) from heaven. "Heard" and "made known."

The Prophetic Word (vv. 19-21).

D e i. 19. What it IS. A light to be well-heeded till the Day of Christ's coming shall dawn; and He, the Day Star, shall arise.

d i. 20. What it is NOT. Not of its own reveal-ment. Not self-originating.

E i. 21. How it CAME. Not brought (φέρω) by the Will of Man; but brought (φέρω) by pneuma hagion, or "power from on high." "Heard," and "spoken."

From this we see the obvious contrast standing out very clearly between the self-originated myths that came by "the will of man"; and the Divine and heavenly Visions and revelations sent and received, and seen and heard from God in heaven. This revelation is further seen to concern Christ's Coming. In "e" it is the Vision of it, as fore-shown in the Transfiguration: in "e" it is the grand reality of it, of which the Transfiguration was only a typical Vision. The former was believed on the Apostolic Witness: the latter was to be believed on the testimony of the Prophetic Word. Further, the great subject, as to *How the Apostolic Witness* and the *Prophetic Word* came is strongly emphasized by the repetition of the same verb *Cézow* (*phero*), *to bring* or *bear*. We have it twice in each of the two corresponding members (*E* and *E*), showing us how the human *Witness* and the Divine *Word* were both *brought* to us from heaven; and did not originate from any man or men on earth, as did the cunningly-devised myths. It is this fact which stamps the Apostasy of the present day. Those who profess to be in the Apostolic succession *turn away* their ears from the prophetic Word; and, while they declare that many of its records are myths, are themselves "turned unto" the myths of man's devising. We may add, in order to complete this passage, the following Expansions, verbatim:—

The Expansion of *D* (2 Peter i. 19, 20).

*The Prophetic Word.*

(*Introversion*—Six Members.)

*f* And we have more sure, the prophetic word (written prophecy);

*g* to which ye do well to take heed,

*h* as to a light shining in a dark place,

*h* until the day dawn, and the day star arise,

*g* in your hearts;

*f* this knowing first, that no prophecy of scripture came of *its* own disclosure.

Here, we observe, that the subject of "f" and "f" is the Prophecy. In "f" it is spoken of as a whole; in "f" in part, a particular prophecy. In "g" and "g" we have Exhortation as to our duty with regard to it. In "g" we are exhorted to take heed to it; and in "g" how we are to take heed—viz., in our hearts. Lastly, in "h" and "h" we have the Prophetic Word again. In "h" its character (a light in a dark place); and in "h" its 1 So the Greek word rendered "Fables" in 2 Tim. iv. 4.

v. ILLUSTRATIONS OF STRUCTURE: 2 PET. I. 20 duration and object (until the day dawn, etc.). Then in verse 21 we have the reason given.

The Expansion of E (2 Peter i. 21).

The Reason.

(Introversion.)

E i | For not by the will of man k | was prophecy, at any time, borne in, k | but by the Holy Spirit, borne along, i | spake the holy men of God.

Here again we have in "i" and "i" man's relation to the Prophetic Word; in "i" negative, in "i" positive. While in "k" and "k" we have its origin; in "k" negative, and in "k" positive. The above two Structures may be now explained by the following Key:

THE KEY TO D AND E.

The Prophetic Word. (2 Peter i. 19, 20.)

(Introversion.)

D f | The prophetic word as a whole.

g | Exhortation (general) to take heed to it.

h | Its character: a light in a dark place.

h | Its duration: until the Day dawn.

g | Exhortation (particular): to take heed to it in our hearts.

f | Prophecy in particular.

The Reason. (2 Peter i. 21.)

(Introversion.)

E i | Man's part in it.

k | How it did not come.

k | How it did come i | Man's part in it.

} Negative.

} Positive.

Thus the scope, or great subject, of 2 Peter i. 16-21 is gathered from its structure; and it is seen to be, not what Scripture means, but whence it came: and it is concerned not with the interpretation of Scripture, but with its origin, as already shown above (pp. 186-188). (b) "The spirits in prison" (1 Pet. iii. 18-22). To understand this expression the Structure is necessary to give us the scope of 1 Pet. iii.

Verse 19 does not stand by itself, but forms part of a larger member; and that member has its own Scope, or subject, which will give us the meaning of the expression—"The in-prison spirits." This member is not to be arbitrarily delimited, but must be found from

The Structure of 1 Peter as a whole.

(Combined Introversion and Extended Alternation.)

A, i. 1, 2. Epistolary.

B i. 3-12. Introduction. Giving out the great subject. "The End." Glory, after suffering for a season (ὀλίγου, oligon).

C a i. 13-ii. 10. General Exhortations in view of "the End" (i. 13). Grace to be brought at Revelation of Jesus Christ.

b ii. 11-iv. 6. Particular Exhortations as to "sufferings" to be followed by "glory" (ii. 20; iii. 17-22).

C a iv. 7-19. General Exhortations in view of "the End." Joy to be brought at Revelation of Christ's glory.

b v. 1-9. Particular Exhortations as to "sufferings" to be followed by "glory" (v. 1).

B v. 10, 11. Conclusion. Embodying the great subject. "The End." Glory after suffering awhile (ὀλίγου, oligon).

A | v. 12-14. Epistolary.

From this structure it is perfectly clear that the Scope and subject of the whole Epistle is only one. This Scope is given in the words of ch. iii. 17.

"It is better to suffer for well doing than for evil doing."

This truth is enforced and illustrated and emphasized again and again throughout the Epistle.