2 Pedro 1:21

For the prophecy came not in old time. — Rather, For prophecy was never sent, or brought. Wiclif and Rheims alone have “brought”; all the rest “came.” The verb is the same as that used of the voice from heaven (2 Pedro 1:17), and also in this verse for “moved,” so that there is a telling antithesis, difficult to preserve in English. Prophecy was not brought in by men; but men were brought to utter it by the Spirit. (Comp. 2 João 1:10.) The rendering in the margin is right — “not at any time” rather than “not in old time.” “Not at any time” — “never,” which both Tyndale and Cranmer have; Wiclif has “not ony time.” The erroneous “in old time” comes from Geneva.

But holy men of God... — The Greek is uncertain. A reading of very high authority would give us, But men spoke from God moved by the Holy Ghost. This is probably to be preferred. Men spoke not out of their own hearts, but as commissioned by God; not “by the will of man,” but under the influence of the Holy Spirit. (Comp. St. Peter’s speech at the election of Matthias, and again in Solomon’s Porch, Atos 1:16; Atos 3:18.) The word for “moved” is a strong one, meaning “borne along,” as a ship before the wind (Atos 27:16). Theophilus of Antioch (Autolycus, II. ix.) writes “men of God, moved (or, filled) by the Holy Ghost, and becoming prophets, inspired and made wise by God Himself, became taught of God.” Here, again, the parallel is too slight to be relied on as evidence that Theophilus was acquainted with this Epistle. (See above, third Note on 2 Pedro 1:19.) The same may be said of a passage in Hippolytus (Antichrist, 2), “These fathers were furnished with the Spirit and largely honoured by the Word Himself.... and when moved by Him the Prophets announced what God willed. For they spake not of their own power, neither did they declare what pleased themselves, &c. &c.”

Some have fancied that these last three verses (2 Pedro 1:19) savour of Montanism, and are evidence of the late origin of the Epistle. But what is said here of the gift of prophecy is not more than we find elsewhere in the New Testament (Mateus 1:22; Mateus 2:15; Atos 1:16; Atos 3:18); and in the Old Testament (Números 11:17; Números 11:25; Números 11:29; 1 Samuel 10:6; 1 Samuel 10:10; 1 Samuel 19:20; 1 Samuel 19:23; Jeremias 1:5). Montanists used much stronger language, as readers of Tertullian know. With them prophecy was ecstasy and frenzy; prophets ceased to be men — their reason left them, and they became mere instruments on which the Spirit played. The wording of these verses points to an age previous to Montanism. A Montanist would have said more; an opponent of Montanism would have guarded himself against Montanist misconstruction.