| 4 The Sure Word (2 Peter 1:16–21) |
For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”—and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. (1:16–21)
Through the centuries the Bible has had many formidable critics and detractors. Attacks on its veracity arguably reached a watershed during the time of the Enlightenment. Hayden V. White articulated the climate of that era as follows:
The Enlightenment attitude of mind was complex and internally varied, but it can be characterized roughly as a dedication of human reason, science, and education as the best means of building a stable society for free men on earth. This meant that the Enlightenment was inherently suspicious of religion, hostile to tradition, and resentful of any authority based on custom or faith alone. Ultimately the Enlightenment was nothing if not secular in its orientation; it offered the first program in the history of mankind for the construction of a human community out of natural materials alone. (“Editor’s Introduction,” in Robert Anchor, The Enlightenment Tradition [New York: Harper & Row, 1967], ix; cited in Norman L. Geisler and William E. Nix, A General Introduction to the Bible, revised and expanded [Chicago: Moody, 1968, 1986], 139)
Through their writings and the promotion of their secular ideas, philosophers such as Thomas Hobbes (1588–1679; materialism), Benedict de Spinoza (1632–1677; rationalistic pantheism and naturalism), David Hume (1711–1776; skepticism and antisupernaturalism), Immanuel Kant (1724–1804; philosophical agnosticism), Friedrich Schleiermacher (1768–1834; romanticism and positive theology), and Georg W. F. Hegel (1770–1831; philosophical idealism and the dialectical process [thesis, antithesis, and synthesis]) did much to undermine and destroy confidence in the infallibility of Scripture and a biblical understanding of the nature of truth. Those Enlightenment philosophies also paved the way for theological liberalism (Albrecht Ritschl, 1822–1899; Adolf von Harnack, 1851–1930), present-day existentialism and postmodern relativism (Soren Kierkegaard, 1813–1855; Friedrich W Nietzsche, 1844–1900; Rudolf Bultmann, 1884–1976; Martin Heidegger, 1889–1976), and higher criticism (F. C. Baur, 1792–1860; Julius Wellhausen, 1844–1918).
However, conservative, orthodox, evangelical scholars such as Francis Turretin (1623–1687), Jonathan Edwards (1703–1758), Charles Hodge (1797–1878), Benjamin B. Warfield (1851–1921), and J. Gresham Machen (1881–1937) tirelessly and consistently defended Scripture’s sufficiency and trustworthiness. Those men and other God-honoring teachers firmly supported the Reformation’s view of the supremacy of God’s Word, which is summarized by Bush and Nettles:
The Reformers believed Scripture to be God’s Word written. It was trusted, not doubted. It was studied, not ignored. It was taken as the final authority with regard to those matters on which it spoke or made affirmations. God had not revealed everything. The Bible did not expressly contain all the truth that could be known. But what the Bible did teach was believed to be completely trustworthy. Truth in any other area would not contradict biblical truth. Starting from Scripture, one could find the true knowledge of reality. (L. Russ Bush and Tom J. Nettles, Baptists and the Bible [Chicago: Moody, 1980], 175)
What the apostle Peter wrote in 2 Peter 1:16–21 is foundational to the Reformers’ understanding of Scripture and clearly declares that in the Bible believers have an accurate, written revelation of God’s truth. Peter echoed the psalmist’s declaration: “The testimony of the Lord is sure, making wise the simple” (Ps. 19:7b; cf. 93:5; 111:7). God, through the prophet Isaiah, said this about both the reliability and impact of His Word:
For as the rain and snow come down from heaven, and do not return there without watering the earth and making it bear and sprout, and furnishing seed to the sower and bread to the eater; so will My word be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it. (Isa. 55:10–11; cf. 40:8; Ps. 119:89; Matt. 5:18; 24:35; John 10:35b; 2 Tim. 2:19a)
In his second epistle, Peter wrote to believers barraged by false teaching that sought to undermine their trust in Scripture and thus destroy the Christian faith. In chapter 2 he would describe in vivid terms the proponents of such error so his readers could understand and better recognize the danger they posed. But it is not enough merely to be aware of false teachers; believers need to know how to defend against their errors. The weapon in that defense is God’s sure Word (cf. 2 Cor. 10:3–5). In the present passage, the apostle references both his own eyewitness experience of revelation and God’s supernatural, written revelation.
PETER’S EYEWITNESS EXPERIENCE
For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”—and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. (1:16–18)
For is the causal term linking this passage to the previous one and explaining why Peter reminded his hearers of the truth. He was absolutely convinced of the truth he taught because he had personally experienced it. He also spoke for the other apostles and New Testament authors when he asserted, we did not follow cleverly devised tales. All of them received supernatural revelation (John 1:51; 1 John 1:1–3) verifying that what they were taught and were subsequently preaching was the truth (Matt. 13:11, 16–17; cf. Matt. 11:25–26; 1 Cor. 2:10).
Peter’s opening assertion answers the accusation of his critics that he taught carefully crafted lies only to attract gullible followers and make money off them. False religious teachers commonly sought the power and popularity that brought not only money (cf. Mic. 3:11), but also sexual favors (cf. Jer. 23:14). However, Peter refuted his accusers by saying he and his fellow apostles did not follow the deceptive approach of false teachers.
Cleverly devised stems from sophizō (“to make wise”) and connotes sophisticated, subtly concocted ideas. The expression also refers to anything clandestine or deceitful. Seeking to devour the sheep, the false teachers would disguise their lies (cf. 2:1) to make them appear as divine truth (Jer. 6:14; 14:14; 23:16, 21, 26; cf. Matt. 7:15).
Tales (muthos, from which the English myths derives) refers to legendary stories of gods and heroic figures participating in miraculous events and performing extraordinary feats. Those tales characterized pagan mythology and its worldview Paul used muthos, which always has a negative connotation in the New Testament, much as Peter did, to refer to the lies, fabrications, and deceptions of all false teachers (1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14). Peter flatly denied that he was drawing upon such fictitious stories when he made known his teaching. Undoubtedly, false teachers had told his readers that Christian faith and doctrine was just another set of myths and fables.
Made known (gnōrizō) is often used in the New Testament to speak of imparting new revelation (John 17:26; Rom. 16:26; Eph. 1:9; 3:3, 5, 10; cf. Luke 2:15; John 15:15; Acts 2:28; Rom. 9:22–23; 2 Cor. 8:1; Col. 1:27; 4:7, 9). In this instance, the revelation concerned the power and coming of the Lord Jesus Christ—His second coming in glory and dominion (Matt. 25:31; Luke 12:40; Acts 1:10–11; Titus 2:13; 1 Peter 1:13; Rev. 1:7). Apparently the false teachers were not only undermining Peter’s teaching in general, but also specifically denying what he said about the return of Christ. Peter’s reference to that line of attack later in this letter (3:3–4) confirms that fact.
Because Peter connected the phrase power and coming with the appearance of the Lord Jesus Christ, it is a sure indicator that he referred to His return (cf. Matt. 24:30; 25:31; Rev. 19:11–16). The description certainly does not fit His first coming in meekness and humility (cf. Luke 2:11–12; Rom. 1:3; 2 Cor. 8:9; Phil. 2:6–7).
Coming is the familiar New Testament word parousia, which also means “appearing,” or “arrival.” The term, whenever used in the New Testament of Jesus Christ, always refers to His return. W. E. Vine elaborated on this aspect of the meaning:
When used of the return of Christ … it signifies, not merely His momentary coming for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, 1 Cor. 15:23; 1 Thess. 4:15; 5:23; 2 Thess. 2:1; Jas. 5:7, 8; 2 Peter 3:4. In some, the course is prominent, Matt. 24:3, 37; 1 Thess. 3:13; 1 John 2:28; in others the conclusion of the period, Matt. 24:27; 2 Thess. 2:8. (An Expository Dictionary of New Testament Words, 4 vols. [London: Oliphants, 1940; reprint, Chicago: Moody: 1985], 1:209)
In his first letter, Peter had declared the truth of Christ’s second coming (1 Peter 1:7, 13; 4:13; 5:4). But here he stresses that he and the other apostles were eyewitnesses of the very majesty Christ will fully display when He returns. Certainly all the apostles had seen Christ’s majesty in His life and ministry (John 2:11; 17:6–8), and in His death (John 19:25–30), resurrection (Luke 24:33–43), and ascension (Acts 1:9–11), so that those who were New Testament writers (e.g., Matthew, John, Peter) were eyewitnesses to much of what they wrote. Peter’s point is that the false teachers denied his claims about Jesus, but unlike him, they were not eyewitnesses to His life and ministry.
Eyewitnesses (epoptai) originally meant “general observers” or “spectators,” but over the years its meaning evolved. Barclay explains:
In the Greek usage of Peter’s day this was a technical word. We have already spoken about the Mystery Religions. These Mystery Religions were all of the nature of passion plays, in which the story of a god who lived, suffered, died, and rose again, never to die again, was played out. It was only after a long course of instruction and preparation that the worshipper was finally allowed to be present at the passion play, and to be offered the experience of becoming one with the dying and rising God. When he reached the stage of being allowed to attend the actual passion play, he was an initiate, and the technical word to describe him was in fact epoptēs; he was a prepared and privileged eye-witness of the experiences of God. (The Letters of James and Peter, rev. ed. [Philadelphia: Westminster, 1976], 367)
With that usage in mind, it is clear that Peter saw himself and his fellow apostles as preeminently privileged spectators who had reached the highest and truest level of spiritual experience in being with Christ. Peter had in mind one event in particular that dramatically previewed Christ’s second coming majesty.
Majesty (megaleiotēs), which can also be translated “splendor,” “grandeur,” or “magnificence,” is elsewhere in the New Testament used to identify “the greatness of God” (Luke 9:43). Jesus had predicted that some of the apostles would see the manifestation of His divine greatness: “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom” (Matt. 16:28; cf. Luke 9:27). God the Father was present at that special event, at which Christ received honor (timē, “exalted status”) and glory (doxa, “radiant splendor”) from Him. The first term gives Jesus the highest respect and recognition (John 5:23; 1 Tim. 1:17; Heb. 2:9; Rev. 4:9, 11; 5:12–13), and the second accords divine, unparalleled brightness to Him (Matt. 24:30; Luke 9:32; cf. John 1:14; 17:22; 2 Thess. 1:9).
At that extraordinary event God the Father, also called the Majestic Glory (a beautiful substitute name for God; cf. Deut. 33:26, LXX), gave an extremely significant utterance (audible announcement) to Christ. The Father’s utterance was “This is My beloved Son with whom I am well-pleased,” which could refer to one of two different occasions—the Lord’s baptism or His Transfiguration (Matt. 3:17; 17:5). The apostle’s further description of the episode precisely identifies it as the Transfiguration since the utterance was made from heaven when we were with Him on the holy mountain. The mountain was most likely Mount Hermon, the highest mountain near Caesarea Philippi (cf. Mark 8:27), where Peter, James, and John saw the cloud of divine glory surround them and Jesus and heard the voice of God (Matt. 17:5; Mark 9:7; Luke 9:35).
The announcement “This is My beloved Son with whom I am well-pleased” is the Father’s affirmation that the Son is both of identical nature and essence with Him (cf. John 5:17–20; Rom. 1:1–4; Gal. 1:3; Col. 1:3; 2:9) and that He is perfectly righteous (cf. 2 Cor. 5:21; Heb. 7:26). Thus in one concise statement God declared a relationship of both divine nature and divine love with Christ—the perfect bond of love and holiness within the Godhead—and His complete satisfaction with everything Jesus said and did. By clear implication, the Father’s pronouncement also confirmed Christ’s right to come again, at the ordained time, and receive His own and possess the kingdom that is rightfully His. As Revelation 5:9–13 says:
And they sang a new song, saying,“Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.”
(For a complete commentary on the Transfiguration and Matthew 17:1–13, see John MacArthur, Matthew 16–23, MacArthur New Testament Commentary [Chicago: Moody, 1988], 61–72.)
There is no reason for Peter’s audience then or now to believe false teachers who deny the glorious future return of Jesus Christ. Whereas those heretics were not present on the Mount of Transfiguration, Peter was an eyewitness to second coming majesty. He, James, and John saw Moses and Elijah affirm Christ (Luke 9:30–32), and above all, the apostles heard God Himself honor His Son.
GOD’S SUPERNATURAL REVELATION
So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God. (1:19–21)
As accurate as they were, in declaring the truth God did not merely depend on the oral, eyewitness accounts of the apostles. Through the agency of the Holy Spirit He superintended the recording of those experiences and thoughts in the inspired revelation of Scripture (2 Tim. 3:16). Peter’s reply to those who would question the validity of his experiences is that believers have even a better source—the prophetic word made more sure—the Word of God. Some commentators contend the phrase indicates that the apostles’ experiences validated the Scripture, that glimpsing Jesus’ kingdom glory on the Mount of Transfiguration somehow confirmed the prophets’ predictions concerning His second coming. That is a possible interpretation, but the phrase’s literal rendering, “we have more sure the prophetic word,” recommends another interpretation. That is, as reliable and helpful as Peter’s experience was, the prophetic word of Scripture is more sure. Throughout redemptive history, God Himself has repeatedly emphasized that His inspired Word is inerrant, infallible, and the all-sufficient source of truth, which does not require human confirmation (Pss. 19:7; 119:160; John 17:17; 1 Cor. 2:10–14; 1 Thess. 2:13; cf. Prov. 6:23; Dan. 10:21, NKJV).
We in verse 19 is not an emphatic pronoun as it is in verse 18, where it refers to Peter, James, and John. Instead, this second usage refers generically to all believers. As a group they possess the Word, the source of God’s truth that is far more reliable than their collective experience, even as apostles. Second Corinthians 12:1 is a helpful example of the limitations of human experience as a source of truth: “Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord.” The apostle Paul desired to defend his apostleship, but he appears to admit that personal visions and experiences—even of heaven—are not helpful, not substantial as defenses of God’s truth. That is because they are unverifiable, unrepeatable, and incomprehensible (vv. 2–4). Paul actually preferred to defend his apostleship with his suffering rather than with his supernatural visions (vv. 5–10). When the New Testament writers wrote about Christ and His promised return, they confirmed the truth of Old Testament Scripture (cf. Matt. 4: 12–16; 12:19–20; 21:1–5; Luke 4:16–21; Rom. 15:3; Heb. 5:5–6; 1 Peter 2:6–7, 22; Rev. 19:10). Thus it was not the apostles’ experience but the inspired and inscripturated record of Christ’s life and words, penned by the Spirit-directed authors and contained in the New Testament, which validated the Old. That validation fit the Jews’ beliefs regarding the supremacy of written revelation, as Michael Green explains:
The Jews always preferred prophecy to the voice from heaven. Indeed they regarded the latter, the bath qōl, “daughter of the voice”, as an inferior substitute for revelation, since the days of prophecy had ceased. And as for the apostles, it is hard to overemphasize their regard for the Old Testament. One of their most powerful arguments for the truth of Christianity was the argument from prophecy (see the speeches in Acts, Rom. XV, I Peter II, or the whole of Heb. or Rev). In the word of God written, they sought absolute assurance, like their Master, for whom “it is written” sufficed to clinch an argument…. [Peter] is saying “If you don’t believe me, go to the Scriptures”. “The question”, says Calvin, “is not whether the prophets are more trustworthy than the gospel.” It is simply that “since the Jews were in no doubt that everything that the prophets taught came from God, it is no wonder that Peter says that their word is more sure”. (The Second General Epistle of Peter and the Epistle of Jude [Grand Rapids: Eerdmans, 1968], 87)
The expression the prophetic word in Peter’s day embraced the entire Old Testament. The expression extends beyond the passages of predictive prophecy to include all the inspired Word, which in general anticipated the coming of Messiah, as Paul made clear when he wrote:
Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; to the only wise God, through Jesus Christ, be the glory forever. Amen. (Rom. 16:25–27)
Jesus Himself affirmed that reality, saying, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me” (John 5:39; cf. Luke 24:27, 44–45). While the Lord was primarily speaking of Old Testament Scripture, the words are not limited to that. Scripture is Scripture, and what is true of the Old Testament is also true of New Testament Scripture (cf. 2 Peter 3:15–16, in which Peter calls the writings of Paul Scripture).
Peter asserts that his readers would do well to pay attention to the prophetic word. If they were going to be exposed to the subtle errors of the false teachers, it was imperative that they know and carefully heed Scripture so that they could reject false teachings (Ps. 17:4; Acts 18:28; Eph. 6:11, 17; cf. Matt. 4:4; 22:29; 1 Cor. 10:11; Rev. 22:19). To make his point even more direct, Peter offered a simple metaphor, comparing God’s Word to a lamp shining in a dark place. That figure of speech recalls the psalmist’s familiar words, “Your word is a lamp to my feet and a light to my path” (Ps. 119:105; cf. v. 130; 43:3; Prov 6:23). Dark (auchmēros) is the meaning that came from the original idea of this word, “dry, ” or “parched,” then “dirty,” or “murky.” The phrase dark place encompasses the murky blackness of the fallen world that prevents people from seeing the truth until the lamp of divine revelation shines forth.
Thus Peter likens Scripture to a lantern that provides light to a dark and sinful world. The calendar of redemptive history moves toward a day God has designated for the glorious event when Jesus Christ returns in full, blazing splendor and majesty (Matt. 24:30; 25:31; Titus 2:13; Rev. 1:7; cf. Col. 3:4). When that day dawns, Christ will terminate the temporary earthly night of sin and spiritual darkness, returning in glory to establish His kingdom. The apostle John describes this in Revelation 19:11–16:
And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, “King of Kings and Lord of Lords.”
The bittersweet event marks the climax of God’s salvation purpose and His judgment on the wicked (cf. Isa. 2:12; 13:6; Zeph. 1:14; 1 Cor. 1:8; 3:13; 4:5; Eph. 4:30; 1 Thess. 3:13; 2 Thess. 1:7; 2 Tim. 4:1; 1 Peter 2:12).
Morning star (phōsphoros), which literally means “light bringer,” was the name for the planet Venus, which precedes the morning sun in the sky, and is used here for Christ, whose coming inaugurates the promised millennial kingdom and the establishment of His kingdom. Scripture in several places refers to Christ as a star (Num. 24:17; Rev. 2:28; 22:16; cf. Matt. 2:2). Peter adds the fact that the star arises in believers’ hearts. Christ will return in a blaze of physically visible, all-encompassing light that will affect everyone for blessing or cursing and change the millennial earth (3:10–13), eventually destroying the universe and replacing it with the new heavens and new earth (Rev. 20:11; 21:1). The reference to the hearts indicates His return will also transform believers into perfect reflections of the truth and righteousness of Christ and make them into the image of His glory (Rom. 8:29; Phil. 3:20–21; 1 John 3:1–2). At His second coming, Christ will replace the perfect temporal revelation of Scripture with the perfect eternal revelation of His person. He will fulfill the written Word and write it forever on the hearts of the glorified saints.
From considering the end of Scripture, when it completely rules the perfected heart, Peter went back to the start of Scripture—its divine inspiration. As Paul wrote, “All Scripture is inspired by God” (2 Tim. 3:16); therefore, no prophecy of Scripture is a matter of one’s own interpretation. The phrase is a matter of translates ginetai, which more precisely means “comes into being,” “originates,” or “arises.” No portion of the holy writings, Old Testament or New, came into existence in the manner all false prophecies did (cf. Jer. 14:14; 23:32; Ezek. 13:2). For example, the prophet Jeremiah explained how God viewed the false prophets of his time:
Thus says the Lord of hosts, “Do not listen to the words of the prophets who are prophesying to you. They are leading you into futility; they speak a vision of their own imagination, not from the mouth of the Lord. They keep saying to those who despise Me, ‘The Lord has said, “You will have peace”’; and as for everyone who walks in the stubbornness of his own heart, they say, ‘Calamity will not come upon you.’ But who has stood in the council of the Lord, that he should see and hear His word? Who has given heed to His word and listened? Behold, the storm of the Lord has gone forth in wrath, even a whirling tempest; it will swirl down on the head of the wicked. The anger of the Lord will not turn back until He has performed and carried out the purposes of His heart; in the last days you will clearly understand it. I did not send these prophets, but they ran. I did not speak to them, but they prophesied. But if they had stood in My council, then they would have announced My words to My people, and would have turned them back from their evil way and from the evil of their deeds. “Am I a God who is near,” declares the Lord, “and not a God far off? Can a man hide himself in hiding places so I do not see him?” declares the Lord. “Do I not fill the heavens and the earth?” declares the Lord. “I have heard what the prophets have said who prophesy falsely in My name, saying, ‘I had a dream, I had a dream!’” (Jer. 23:16–25; cf. Ezek. 13:3)
False prophets spoke of their own things, from their own ideas, but no true message from God ever arose from a human interpretation. Interpretation (epiluseōs) is an unfortunate translation because in English it indicates how one understands Scripture, whereas the Greek noun is a genitive, indicating source. Thus Peter is not referring to the explanation of the Scripture, but to its origin. The next statement in verse 21, for no prophecy was ever made by an act of human will, but (alla, “just the opposite,” “quite the contrary”) men moved by the Holy Spirit spoke from God, further supports the point of source. What human beings might think or want has absolutely nothing to do with divine prophecy. (See John MacArthur, 1 Peter, MacArthur New Testament Commentary [Chicago: Moody, 2004, 51–57].)
Moved (pheromenoi) is a present passive participle that means “continually carried,” or “borne along.” Luke twice used this verb (Acts 27:15, 17) to describe how the wind blows a sailing ship across the waters. For Peter, it was as if the writers of Scripture raised their spiritual sails and allowed the Spirit to fill them with His powerful breath of revelation as they penned its divine words (cf. Luke 1:70). When Jeremiah said, “The word of the Lord came to me saying” (Jer. 1:4), he spoke for all the Old Testament writers and, by extension, all the New Testament writers who followed them. The only one who knows the mind of God is the Spirit of God (1 Cor. 2:10–13; cf. John 15:26; Rom. 8:27; 11:34; cf. John 3:8), so only He could have inspired the Scripture.
If believers are going to stand against the errors of false teachers, they must seek to know, accept, and obey the totality of Scripture, even as the apostle Paul did in testifying before the Roman governor Felix, “But this I admit to you, that according to the Way which they [the Jews] call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets” (Acts 24:14, emphasis added).