Exegetical and Hermeneutical Commentary of 2 Peter 1:19
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
19. We have also a more sure word of prophecy ] Better, And we have yet more steadfast the prophetic word. The force of the comparative must have its full significance. The “prophetic word” was for the Apostle, taught as he had been in his Master’s school of prophetic interpretation, and himself possessing the prophetic gift, a witness of yet greater force than the voice from heaven and the glory of which he had been an eye-witness. He uses the term in its widest sense, embracing the written prophecies of the Old Testament and the spoken or written prophecies of the New. It is a suggestive fact that the Second Epistle ascribed (though probably wrongly) to Clement of Rome, contains what is given as a quotation from “the prophetic word” (chap. xi), and that that quotation presents a striking parallel to the language of St James on the one hand, and to that of this Epistle on the other. “If we are not servants to the Gospel of God because we believe not the promise, wretched are we. For the prophetic word saith, Wretched are the double-minded, those who doubt in their heart (Jas 1:8); who say, All these things we heard in the days of our fathers, but we, waiting day by day, have seen none of these things” (2Pe 3:4). Was the Apostle referring to a “prophetic word” such as this, which was then actually extant, and was to him and others as the sheet-anchor of their faith? The words quoted by the pseudo-Clement prove the existence of such a document, as held in high authority, and, though the book itself is lost, there is nothing improbable in the thought that the Apostle should refer to it, and the continuous guidance of the Spirit of which it was the token, as confirming all his previous belief, and assuring him that he had not followed cunningly-devised fables nor been the victim of an illusion. In any case we must think of him as referring to the continuous exercise of the prophetic gift, the power to speak words which came to the souls of men as a message from God, which had been given to himself and others. We can scarcely fail to note the identity of thought with that expressed in the Apostle’s speech in Act 2:16-21.
whereunto ye do well that ye take heed, as unto a light that shineth in a dark place ] Better, as to a torch shining in a gloomy place. It may be noted (1) that the “ torch shining ” is precisely the term applied by our Lord (“the burning and the shining light,” Joh 5:35) to John the Baptist as the last in the long line of the prophets of the older covenant; and (2) that the Greek word for “dark” or “gloomy” (not found elsewhere in the New Testament) is applied strictly to the squalor and gloom of a dungeon. Interpreting the word, we find in the “gloomy place” the world in which the lot of the disciples was as yet cast. For them the “prophetic word,” written or spoken, was as a torch casting its beams athwart the murky air, preparing the way for a radiance yet brighter than its own.
until the day dawn, and the day star arise in your hearts ] The imagery reminds us of that of Rom 13:12 (“the night is far spent, the day is at hand”), but with a very marked and manifest difference. In St Paul’s thoughts the “day” is identical with the coming of the Lord, as an objective fact; the close of the world’s “night” of ignorance and darkness. Here the addition of the words “and the day star arise in your hearts ” fixes its meaning as, in some sense, subjective. The words point accordingly to a direct manifestation of Christ to the soul of the believer as being higher than the “prophetic word,” as that, in its turn, had been higher than the attestation of the visible glory and the voice from heaven. So understood, the passage presents an interesting parallelism with the “marvellous light” of 1Pe 2:9, as also with the “day-spring from on high” of Luk 1:78. The word for “day star,” the morning star (literally, Lucifer, the light-bearer), the star that precedes and accompanies the rising of the sun, is not found elsewhere in the New Testament or in the LXX., but it is identical in meaning with the “bright and morning star” of Rev 2:28; Rev 22:16, and the use of the same image by the two Apostles indicates that it had come to be recognised as a symbolic name of the Lord Jesus as manifested to the souls of His people.
Fuente: The Cambridge Bible for Schools and Colleges
We have also a more sure word of prophecy – That is, a prophecy pertaining to the coming of the Lord Jesus; for that is the point under discussion. There has been considerable diversity of opinion in regard to the meaning of this passage. Some have supposed that the apostle, when he says, a more sure word, did not intend to make any comparison between the miracle of the transfiguration and prophecy, but that he meant to say merely that the word of prophecy was very sure, and could certainly be relied on. Others have supposed that the meaning is, that the prophecies which foretold his coming into the world having been confirmed by the fact of his advent, are rendered more sure and undoubted than when they were uttered, and may now be confidently appealed to. So Rosenmuller, Benson, Macknight, Clarke, Wetstein, and Grotius. Luther renders it, we have a firm prophetic word; omitting the comparison.
A literal translation of the passage would be, and we have the prophetic word more firm. If a comparison is intended, it may be either that the prophecy was more sure than the fables referred to in 2Pe 1:16; or than the miracle of the transfiguration; or than the word which was heard in the holy mount; or than the prophecies even in the time when they were first spoken. If such a comparison was designed, the most obvious of these interpretations would be, that the prophecy was more certain proof than was furnished in the mount of transfiguration. But it seems probable that no comparison was intended, and that the thing on which Peter intended to fix the eye was not that the prophecy was a better evidence respecting the advent of the Messiah than other evidences, but that it was a strong proof which demanded their particular attention, as being of a firm and decided character. There can be no doubt that the apostle refers here to what is contained in the Old Testament; for, in 2Pe 1:21, he speaks of the prophecy as that which was spoken in old time, by men that were moved by the Holy Ghost. The point to which the prophecies related, and to which Peter referred, was the great doctrine respecting the coming of the Messiah, embracing perhaps all that pertained to his work, or all that he designed to do by his advent.
They had had one illustrious proof respecting his advent as a glorious Saviour by his transfiguration on the mount; and the apostle here says that the prophecies abounded with truths on these points, and that they ought to give earnest heed to the disclosures which they made, and to compare them diligently with facts as they occurred, that they might be confirmed more and more in the truth. If, however, as the more obvious sense of this passage seems to be, and as many suppose to be the correct interpretation (see Doddridge, in loc., and Professor Stuart, on the Canon of the Old Testament, p. 329), it means that the prophecy was more sure, more steadfast, more to be depended on than even what the three disciples had seen and heard in the mount of transfiguration, this may be regarded as true in the following respects:
(1) The prophecies are numerous, and by their number they furnish a stronger proof than could be afforded by a single manifestation. however clear and glorious.
(2) They were recorded, and might be the subject of careful comparison with the events as they occurred.
(3) They were written long beforehand, and it could not be urged that the testimony which the prophets bore was owing to any illusion on their minds, or to any agreement among the different writers to impose on the world. Though Peter regarded the testimony which he and James and John bore to the glory of the Saviour, from what they saw on the holy mount, as strong and clear confirmation that he was the Son of God, yet he could not but be aware that it might be suggested by a caviller that they might have agreed to impose on others, or that they might have been dazzled and deceived by some natural phenomenon occurring there. Compare Kuinoel on Mat 17:1, following.
(4) Even supposing that there was a miracle in the case, the evidence of the prophecies, embracing many points in the same general subject, and extending through a long series of years, would be more satisfactory than any single miracle whatever. See Doddridge, in loc. The general meaning is, that the fact that he had come as the Messiah was disclosed in the mount by such a manifestation of his glory, and of what he would be, that they who saw it could not doubt it; the same thing the apostle says was more fully shown also in the prophecies, and these prophecies demanded their close and prolonged attention.
Whereunto ye do well that ye take heed – They are worthy of your study, of your close and careful investigation. There is perhaps no study more worthy of the attention of Christians than that of the prophecies.
As unto a light that shineth in a dark place – That is, the prophecies resemble a candle, lamp, or torch, in a dark room, or in an obscure road at night. They make objects distinct which were before unseen; they enable us to behold many things which would be otherwise invisible. The object of the apostle in this representation seems to have been, to state that the prophecies do not give a perfect light, or that they do not remove all obscurity, but that they shed some light on objects which would otherwise be entirely dark, and that the light which they furnished was so valuable that we ought by all means to endeavor to avail ourselves of it. Until the day shall dawn, and we shall see objects by the clear light of the sun, they are to be our guide. A lamp is of great value in a dark night, though it may not disclose objects so clearly as the light of the sun. But it may be a safe and sure guide; and a man who has to travel in dark and dangerous places, does well to take heed to his lamp.
Until the day dawn – Until you have the clearer light which shall result from the dawning of the day. The reference here is to the morning light as compared with a lamp; and the meaning is, that we should attend to the light furnished by the prophecies until the truth shall be rendered more distinct by the events as they shall actually be disclosed – until the brighter light which shall be shed on all things by the glory of the second advent of the Saviour, and the clearing up of what is now obscure in the splendors of the heavenly world. The point of comparison is between the necessary obscurity of prophecy, and the clearness of events when they actually occur – a difference like that which is observable in the objects around us when seen by the shining of the lamp and by the light of the sun. The apostle directs the mind onward to a period when all shall be clear – to that glorious time when the Saviour shall return to receive his people to himself in that heaven where all shall be light. Compare Rev 21:23-25; Rev 22:5. Meantime we should avail ourselves of all the light which we have, and should apply ourselves diligently to the study of the prophecies of the Old Testament which are still unfulfilled, and of those in the New Testament which direct the mind onward to brighter and more glorious scenes than this world has yet witnessed. In our darkness they are a cheering lamp to guide our feet, till that illustrious day shall dawn. Compare the notes at 1Co 13:9-10.
And the day-star – The morning star – the bright star that at certain periods of the year leads on the day, and which is a pledge that the morning is about to dawn. Compare Rev 2:28; Rev 22:16.
Arise in your hearts – on your hearts; that is, sheds its beams on your hearts. Until you see the indications of that approaching day in which all is light. The period referred to here by the approaching day that is to diffuse this light, is when the Saviour shall return in the full revelation of his glory – the splendor of his kingdom. Then all will be clear. Until that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, by the predictions of the future glory of his reign. Whether this refers, as some suppose, to his reign on earth, either personally or by the principles of his religion universally prevailing, or, as others suppose, to the brighter revelations of heaven when he shall come to receive his people to himself, it is equally clear that a brighter time than any that has yet occurred is to dawn on our race, and equally true that we should regard the prophecies, as we do the morning star, as the cheering harbinger of day.
Fuente: Albert Barnes’ Notes on the Bible
2Pe 1:19-21
A light that shineth in a dark place.
The Word of God a light shining in a dark place
I. In showing the correctness of this description, I would begin with reminding you that by the dark place we must understand this world in relation to its spiritual condition. But in the midst of all this darkness a light has still been shining, and that light is the Word of God.
II. To illustrate it by a reference to facts. Has it not uniformly come to pass that true religion has flourished or decayed in exact proportion to the degree in which the Bible has been disseminated or suppressed?
1. In practically applying the subject, the first inference which I shall deduce from it is that suggested by St. Peter himself in the text–seeing that there is such a light shining in a dark place, ye will do well that ye take heed to it. Bear in mind the purpose for which it was vouchsafed: not to gratify a vain curiosity, not to puff up with fleshly wisdom, but to make wise unto salvation, to enlighten, convert, and purify the soul. Bear in mind that it is not enough to live under the light; you must also walk in the light. It is not enough that the light is around you; it must be also in you. You may have your understanding enlightened with Scriptural truths, and yet your heart may be a dark place.
2. Seeing that there is such a light shining in a dark place, ye will do well to aid the diffusion of it. Having taken heed to it yourselves, let it be your care to extend the blessing of it to others. Can you, indeed, do otherwise? (E. Cooper, M. A.)
Unfulfilled prophecy a light provided for the Church of Christ
I. State some of the uses of unfulfilled prophecy.
1. One use, of course, is to prove the truth and faithfulness of Gods Word, establishing by implication His foreknowledge.
2. Another use of unfulfilled prophecy is guidance and direction.
3. Unfulfilled prophecy is also for warning both to the Church and to sinners–to the Church, that they may be found ready, with their loins girt, overcoming the evil, and waiting for the glory; to the world, that they may have opportunity to escape, or, if they refuse, be left without excuse in the rejection of the truth.
4. Hope is specially strengthened and sustained through the communication of what is to come.
5. Among many other uses of unfulfilled prophecy is the answer which it affords to the questionings of infidelity.
II. The principles on which prophetical language and its statements should be interpreted. To the question, How can we certainly discover the right way of interpreting unfulfilled prophecy, we answer at once, By observing how God has interpreted prophecy in what has been fulfilled already.
III. Let us now proceed to discuss in a few words the one pre-eminently great event of unfulfilled prophecy–the second coming of the Lord Jesus Christ. This is the great focus of prophetic light, and all other events and circumstances are gathered in beautiful symmetry around it.
IV. The events which we believe will be connected with the advent. (C. J. Goodhart, M. A.)
Scripture light the most sure light
I. It is possible that a good man may be in the dark. Was not David in the dark (2Sa 22:29)? Was not Job in the dark (Job 19:8)? A good man may live and dwell in a place or town where no means of grace are; in a poor, dark, and ignorant corner of the world. Did not Job dwell in the land of Uz? As a good man may be offended and stumbled, so he may stumble into some mistakes and errors; erroneous times are dark times: every error is darkness, as truth is light. Ye see how it is in a room where there are many pictures; though ye see some of them presently, yet others have a silken curtain drawn before them, which ye see not immediately: so here, though God do reveal much unto you, yet there is a silken curtain that is still drawn before some truths, and therefore even a good man may be much mistaken. And if a good man may be under some temptation and sin, then he may be in the dark.
II. Though a good man may be in the dark, yet he hath scripture light to walk by. God hath not left him comfortless, and without light, in obscure darkness. But have not even wicked men this light also of the Scripture, to walk by in their darkness? I answer, They have it as a blind man hath the sun. And though a wicked man doth hear and may read the Scripture, and know many truths which are therein contained, yet he doth not know the greatness of them. But may not a good mans eyes be held from this Scripture light? When he is converted, then are his eyes said to be opened, then is he anointed with the unction of the Holy One, and doth know all things necessary unto his salvation. He doth not shut his own eyes against any Scripture light. He knows more than he is able to utter and he feels more than he can speak. And though some Scripture truths may be hidden from him sometimes, yet he hath his intervals of sight. And though a good man may be in the dark, yet God doth not leave him so.
III. This scripture light is the most excellent, safe, and sure light: it is the light of lights; the most excellent light of all under God in Christ. For–
1. It is a true light. There is God seen especially, and Christ seen; there also you see yourself and your own dirty face; there also you see the creatures that are in the room with you, and their emptiness; the emptiness of men, and of all comforts and relations.
2. As it is a true light, so it is an admirable and wonderful light. In other knowledges, the more ye know, the less ye admire; but in Scripture knowledge, the more light ye have, and the more ye know, the more you will lift up your hands and admire, at your own ignorance and Gods grace.
3. As it is an admirable light, so it is a safe and sure light. Other false lights do lead men into fens and bogs; but we have a more sure and safe light, and the more of it falls upon your eye, the more is your eye preserved.
4. As it is a safe and sure light, so it is a pleasant and satisfying light. Light is pleasant to the eye, and the eye ordinarily is not satisfied with seeing: but this is that light which doth bring men to rest; for when a man knows what shall be his portion for ever, then his heart is at rest, and not before.
5. As it is a pleasant, satisfying light, so it is a full and sufficient light, able to make the man of God perfect unto salvation. What state can you be in, but the Scripture will find a commandment for your rule, and a promise for your assistance and reward?
6. As it is a full and sufficient light, so it is a clear light, a light that shineth; it hath no thief in it, as many lights and candles have: not that there are no hard things therein, and difficulties. Yet what truth is in all the Scripture, which is necessary to salvation, but doth lie plain and clear? (Deu 30:11-14; Rom 10:6).
7. As it is a clear light, so it is the best light in the world, the most excellent light, a light beyond all other things which do pretend to light.
(1) Wherein doth this Scripture light exceed or go beyond revelations or visions, and the light thereof?
(a) This Scripture light, as you have seen, is a full light, a light which did shine forth at once in and by Jesus Christ. Revelations and visions are more particular; though God did sometimes speak in that way and manner, yet then He spake drop by drop; but now He hath, in these last days, spoken His full mind by His Son. These were but as the apples which did fall from the tree of wisdom; but in the gospel and Scripture, ye have the whole tree itself.
(b) Scripture light is the highest light; Scripture dispensation the highest dispensation: the dispensation of visions and revelations was of a lower rank.
(c) This Scripture light is a more sure and certain light: for if God should now speak unto you by visions, or visional revelations, how would you know that this were the voice of God, and not a delusion of Satan?
(d) There is no danger in tending upon and taking heed to this Scripture light. But if men do attend to revelations and visions, how easily may they be drawn to despise the Scripture, and such as do wait thereon!
(e) Why but, you will say, may not God speak by extraordinary visions and revelations, in these days of ours? Though God may thus speak to some of His servants, yet if I have an itching desire after visions and revelations it is ill.
(2) As for dreams and voices, the Scripture or the written Word of God, is more excellent than those; and the light of Scripture is the best light in compare with any light that may come from them.
(3) As for impressions made upon the soul, whether by a particular word or without it; the Scripture, or the written Word of God, is more sure than those; and the light thereof the best and most excellent light in comparison with the light of impressions. If I do make an impression the certain judge of doctrines, then am I much deceived.
(4) As for that light and law of grace which is in the saints, the light of the Scripture is beyond and more excellent than that. The light and law within us here is imperfect, for we see but in part, and know in part (1Co 13:9); but the Word of God written, the Scripture and the light thereof, is perfect (Psa 19:1-14.). The law of grace within, and the light within, is not able to convince others. Though experience be a great help to our faith, yet, take it alone, abstracted from the Word, and it cannot heal our unbelief. But though experience be the parent of hope, yet it is not the ground of our faith; it is an help unto faith, but not the first ground of our faith.
(6) As for Divine providence, the Scripture is a more sure light than it. For God doth sometimes try us by His providence. So He led the children of Israel in the wilderness forty years to try them, and to know what they would do, and to humble them. But the Scripture is the rule of our doing, and therefore a more safe and sure light to walk by. And if the providence of God extendeth unto all our actions, good and evil, and to evil as well as unto what is good, then there is no certain rule or judgment to be made up from thence.
(7) As for human reason and the light thereof, Scripture light is more excellent than it. For though human reason be a beam of Divine wisdom, yet if it be not enlightened with a higher light of the gospel, it cannot reach unto the things of God as it should. And as mere human reason cannot make a sufficient discovery of sin, so it cannot strengthen against sin and temptation: temptations answered by reason will return again; it cannot convert the soul. But the Word of the Lord is perfect, converting the soul. Though the light of reason be good, yet it is not a saving light. It is revelation light from the gospel that doth bring to heaven: mere human reason cannot do it. Is there then no use of reason and of the light thereof? Yea, much, not only in civil things but in the things of God, comparing spiritual things with spiritual.
IV. As Scripture light is the most excellent light, the best and most sure light, so it is our duty, the duty of all the saints and people of God, to take heed thereunto, and that especially in their dark times and places. Yet further, ye shall do well that ye take heed thereunto, for the doctrine of the gospel written is–
1. The Word of the Son of God. The more excellent the person is that speaks unto you, the more diligently ye will take heed unto what he saith.
2. As the Scripture is the Word of the Son, so it is the only rule of our lives. Now that which is the only rule of our lives, we are in special manner to take heed unto.
3. As the Scripture and the Word of God written is the only rule, so it is that salt which doth season all your enjoyments. It is the rule and measure of your worship; for if you do not worship according to the appointments of God in His written Word, your worship is but idolatry and superstition. It is the great relief of your souls in time of temptation. It is that which sanctifieth all your outward comforts, even amongst the creatures (1Ti 4:4). And shall the Word of God written be such a blessed treasure, and shall we not take heed thereunto?
4. As it is the salt of all your comforts, so it is, and shall be, your judge at the great day. But the text saith, That we shall do well to take heed thereunto, until the day dawn, and day-star arise in our hearts: but the day hath dawned on me, and the day-star hath arisen in my heart; and therefore now, what need I take heed to the Scripture or the written Word any longer? I answer, Yea, still you have need to do it: for did not the day dawn and the day-star arise on the hearts of the apostles and Christians in their days, according to your sense and meaning? yet they still attended on the written Word of God. But why are the saints and people of God to take heed unto the Scripture and the written Word of God especially in their dark times and seasons? I answer, Because they are then in most danger of stumbling and falling: he that walketh in the dark, stumbleth; and who is not then apt to fall? But by taking heed to this sure light, they shall be kept from the power of their darkness. What must we do, that we may take heed and attend unto Scripture? Ye must do three things–
I. Ye must attend to know and understand it.
II. Ye must attend to keep it. And–
III. Ye must attend to walk by the same. And–
I. For your knowledge in and understanding of the Scripture, and the written Word of God, ye must–
1. Observe, keep, and hold fast the letter of it; for though the letter of the Scripture be not the Word alone, yet the letter with the true sense and meaning of it, is the Word.
2. If you would have the true knowledge, and understand the Scripture, and so behold this great light in its full glory and brightness, you must diligently inquire into the true sense and meaning of it, for the true sense and meaning is the soul thereof.
II. But secondly, and more practically: if you would so understand the Scripture, that you may take heed thereunto, as to a light shining in your dark state, then–You must go to God for the Spirit; for without it ye cannot understand the mind of God in the Scripture: no man knows the mind of Paul but by the spirit of Paul; nor the mind of Peter but by the spirit of Peter; no man knows the mind of Christ but by the Spirit of Christ: stand therefore under gospel dispensations, where the Spirit breathes. Take heed of a worldly, fleshly mind; fleshly sins do exceedingly blind the mind from the things of God, and a worldly mind cannot savour them. Yet take heed that you be not too indulgent to your own condition, disposition, or opinion. It is a good speech of Hilary: He is the best interpreter of Scripture that doth rather bring his sense from the Scripture than carry his sense to the Scripture. If you do desire so to understand the Scripture, as it may be a light to all your paths; then be sure that you put nothing else in commission with it for your rule. It is with the Scripture in this respect, as with God, Christ, and the Spirit; if you come to God for help, yet if you join another god in commission with Him, He will not give down His help. And so here: though you come, and tend, and wait upon God in the Scripture, yet if there be anything else which you do make your joint rule with the Scripture, any light within you, or precept of man without you, it will not give down its light to you, but you will be left in the dark.
III. Yet one thing more. If you would take heed to the Scripture, you must so heed the same, as you may walk thereby. Therefore prize it much: who takes heed to that which he does not prize? Therefore, also, get your heart affected with love to every truth which you know; for because men receive not the truth in the love thereof, therefore God doth give them up to strong delusions: men take heed unto what they love. And therefore that you may heed it so as to walk thereby, let it be your continual companion, going where you go; if you go into the fields, oh! let the Word go with you; if into your calling, oh! let the Scripture and the written Word of God be with you. Thus shall you take heed unto it, as to a light shining in a dark place. (W. Bridge, M. A.)
Until the day dawn.
The dawn of day
The words admit of two rather different meanings. They may refer to the light which sometimes breaks upon the heart after prayer or meditation. I would suppose that you are a real inquirer after truth. You have been searching for it long and earnestly, but the dark places in the Bible–those dark places which underlie all great truths–and the dark places in your own heart are many. You cannot see any light. Least of all can you see that you have yourself any part or lot in the matter. The day cometh and also the night, for the night is as much a part of the coming as the day. It will come in its own appointed time, and not a moment sooner. The days dawn will arise exact to its moment. Or it may be thus. You have lost the light which you once enjoyed. Something has come between your soul and God, and now all is dark. What shall you do? Pray on, repent on, confess on, plead on a little longer. It only wants your perseverance until the day dawn. Or perhaps you say, I have never known any of the rapturous views which some speak of. It is not given to everybody in the same degree, but to each as he needs it, or as he can bear it. The nights are as needful as the days to all the processes of nature. A brightened day of Christian experience may be yet waiting for you. Do not let hope, or faith, or courage fail until it dawn. Meanwhile, that until is a very important part of the blessing. Many a good thing has lost all its goodness simply because it came too soon. Do not hurry on the morning. God knows best how long your night shall be. But there is another interpretation which belongs to the text with equal or greater appropriateness. The day. The day of all days for this world is the Advent of Christ. That day which will throw over this earth a light never seen before, and clothe it with the most brilliant splendour. Of the exact period of that days dawn we have been most wisely and mercifully kept in ignorance. Is, then, this life all night? Why speak of the day dawning as if it is all now so very dark? It is all comparative. This life is a very happy life; this world is a beautiful world; but we all find that colour changes its hue under contrast. To-morrows exceeding joy may make a bright yesterday look dull, however pleasant it was. And when Jesus comes with His glory, and the heavens are new, and the earth is new, all that is now the holiest, and loveliest and best–tainted as it all is with sin and change and sorrow–it will all look like a shadow. Still it is not to disparage the present, but to exalt the future, that we are told to wait until the day dawn. To all the mysteries of our world and being, to the chaos of our thoughts, to the dark things within and around us on every side, the key, the true solution is until the day dawn. Bear that key with you, and it will unlock the whole year. Expect and be always looking for more and more light, till one by one the shadows flee away, and the whole orb of truth rises in his majesty, and the day dawn. (J. Vaughan, M. A.)
The daystar arise.—
The rising of the day-star
There is a difference between the dawn and the day-star. The light of the dawn is general; the daystar gives the thought a focus and fixes it to one spot. The dawn is to the whole world; the day-star arises in our hearts. What the day-star is, is left without a shadow of a doubt. For Christ has singled it out as the last title which He claims in the whole Bible. I am the bright and morning star. As the morning star He comes to us in the night of waiting, doubt, and sorrow. The day-star is the morning close at hand. The dawn is the day begun. Yet they can never be divided. The dawn must soon be full day, and the day-star loses itself in the risen sun. Now trace, for a moment, the connection which lies in the allegory–between the dawn and the day-star. I will give one or two instances. You have been reading your Bible, and searching into some of the deep things there. You are a sincere inquirer after truth, but for a while it is all dark; and when it is the darkest, just before the light is going to break, a thought comes into your mind; it gives you a fresh view of the whole subject; it gets clearer and clearer; it spreads like the dawn over the hills; in another bound it unveils itself to you. Why? Whence comes this dawn? Is it from the head, or is it from the heart? Certainly from the heart. There is Christ in it. The daystar is in that dawn. You feel it. The day dawned when the day-star arose in your heart. And so Christ made the night of your ignorance turn into the day of your joy. I will take it thus. Some sin has gradually darkened your mind. It throws its deep shadow over everything. You cannot find forgiveness, and your whole life is wrapped in gloom. The night of your life becomes thicker and thicker. You pray; there is no answer. You repent; but there is no peace. When almost suddenly–as it seems to you–a hope seems to spring up, things begin to look brighter, despair ceases, praise and hope find their way to your thoughts. There is a dawn! But whence? Christ and His tender love has come nearer to you. He reveals Himself to you as your complete and all-sufficient Saviour. All is changed. Why? The day-star has risen in your heart. Or see what shall be presently. The second Advent of Christ is breaking upon this earth. A new day shall burst. This is wonderful. Are you frightened at the solemnities of that hour–the convulsions of nature–the rolling of the heavens up into a scroll–the sight of God! Do they appal you? No. You are calm; you rejoice. Why? For the day-star is there, and long before, He has been the day dawn in your soul. He is yours. You know Him. He has risen in your heart, and now has come the noontime of your joy! Now let us observe a little more concerning the day-star. And first I notice that it ariseth of its own free action, of the very necessity of its being; in its very nature it ariseth. It must arise. We do not make the day-star arise; neither do we make Jesus come into our poor dark hearts. He does it of His own free grace and favour. He comes of His own necessity. Such is His love He cannot but choose to come. He arises in your heart. The expression shows that it is gradual. He arises. He goes higher and higher. The light gets stronger, and we see Him more and more. And where the days are His, we know that there will be day–perfect day. The great question for every one of us is, Is that day-star yet arisen in my heart? If not, why? Are you wilfully hindering it? Are you turning away from it? (J. Vaughan, M. A.)
Christmas, or the two risings of the Day-star
(Luk 1:78-79; 2Pe 1:19):–Christ has two incarnations–the one outside of man, the other inside; two births–the one in the manger, the other in the soul.
I. His objective birth or rising. The day-spring from on high, etc. This day-star arose in Bethlehem. First, the origin of this rising. Through the tender mercy of our God. Gods sovereign, compassionate, boundless love was the cause. Secondly, the purpose of this rising. To give light to them that sit in darkness. This was the condition of the world–in moral night, ignorant, polluted, miserable.
II. His subjective birth or rising. The day-star arise in your hearts. Christ is in His disciples
(1) as the dominant object of affection,
(2) as the dominant theme of thought,
(3) as the dominant motive of action.
III. His objective and subjective rising compared. Both agree in this. They are from the tender mercy of our God. But the following are points of difference: First, the objective rising exists independently of the subjective; but not the subjective without the objective. In other words, unless Christ had been born in the manger He would never have been born by faith in the human soul. Secondly, the objective rising may become a curse, the subjective never. The man who does not receive Christ into the heart, but continues to reject Him, is injured immensely by the fact of His outward revelation. Thirdly, the objective rising is independent of human choice or effort, but not the subjective. Fourthly, the objective rising is not a matter of consciousness; the subjective is. That Christ came into the world can only be proved by logic and dealing with known facts; consciousness, the strongest and ultimate proof, can yield no testimony to the fact. But the subjective rising is a matter of consciousness. Conclusion: Learn–first, what personal Christianity is; secondly, what the duty of the preacher is. Try to get Christ, and not creeds, into human souls. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. We have also a more sure word of prophecy] . We have the prophetic doctrine more firm or more confirmed; for in this sense the word is used in several places in the New Testament. See 1Cor 1:6: Even as the testimony of Christ , was CONFIRMED, among you. 2Pet 1:2; 2Cor 1:21: Now he which stablisheth us, , who CONFIRMETH US. Col 2:7: Rooted and built up in him, and established in the faith, , CONFIRMED in the faith. Heb 2:3: How shall we escape if we neglect so great salvation , which was CONFIRMED to us. Heb 6:16: And an oath, , for CONFIRMATION. This is the literal sense of the passage in question; and this sense removes that ambiguity from the text which has given rise to so many different interpretations. Taken according to the common translation, it seems to say that prophecy is a surer evidence of Divine revelation than miracles; and so it has been understood. The meaning of the apostle appears to be this: The law and the prophets have spoken concerning Jesus Christ, and Isaiah has particularly pointed him out in these words: Behold my servant whom I uphold, my CHOSEN IN WHOM MY SOUL DELIGHTETH; I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and THEM THAT SIT IN DARKNESS out of the prison house, Isa 42:1; Isa 42:7. Now both at his baptism, Mt 3:17, and at his transfiguration, Jesus Christ was declared to be this chosen person, God’s only Son, the beloved One in WHOM HE DELIGHTED. The voice, therefore, from heaven, and the miraculous transfiguration of his person, have confirmed the prophetic doctrine concerning him. And to this doctrine, thus confirmed, ye do well to take heed; for it is that light that shines in the dark place-in the Gentile world, as well as among the Jews; giving light to them that sit in darkness, and bringing the prisoners out of the prison house: and this ye must continue to do till the day of his second, last, and most glorious appearing to judge the world comes; and the day star, , this light-bringer, arise in your hearts-manifest himself to your eternal consolation. Or perhaps the latter clause of the verse might be thus understood: The prophecies concerning Jesus, which have been so signally confirmed to us on the holy mount, have always been as a light shining in a dark place, from the time of their delivery to the time in which the bright day of Gospel light and salvation dawned forth, and the Son of righteousness has arisen in our souls, with healing in his rays. And to this all who waited for Christ’s appearing have taken heed. The word , phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Peter having proved the certainty of the evangelical doctrine, by their testimony that had seen Christs glory in his transfiguration, and heard the Fathers testimony of him, now proves the same by the testimony of the prophets under the Old Testament, and calls the
word of prophecy a more sure word, comparing it either:
1. With the voice from heaven, than which he calls the word of prophecy more firm or sure, not in respect of truth, (which was equal in both), but in respect of the manner of its revelation; the voice from heaven being transient, and heard only by three apostles; whereas the word of prophecy was not only received by the prophets from God, but by his command committed to writing, confirmed by a succession of their fellow prophets in their several generations, and approved by Christ himself, and by him preferred before miracles themselves, Luk 16:29,31. Or:
2. With the testimony of Peter and the other two apostles concerning that voice which came to Christ, than which testimony the word of prophecy is said to be more sure; not simply and in itself, but in respect of those to whom the apostle wrote; it was more firm in their minds who had received it; or, more sure as to them that were Jews, and had so fully entertained the writings of the prophets, and had them in so great veneration, being confirmed by the consent of so many ages; whereas the testimony of these apostles did not so fully appear to them to be Divine, as not being heretofore expressed in Scripture.
Whereunto ye do well that ye take heed; i.e. that ye search and study it, subject your consciences to the power of it, and order your conversations according to it.
A light; or, lamp, to which the word is often compared, Psa 119:105; Pro 6:23; because, as a lamp or candle lighted dispels the darkness, and gives light to those that are in the house or room where it is; so the word gives light to all that are in Gods house, as the church is called, 1Ti 3:15.
A dark place; or, dirty, squalid, because places that have no light are usually filthy; the dirt which is not seen is not removed.
Until the day dawn, and the day star arise in your hearts; either,
1. The last day, called the day by way of excellency, because when it once begins it will never end, and will be all light without any darkness: and then what is said of the word of prophecy is to be understood of the whole Scripture; and the sense is, that whereas the whole time of this life is but a kind of night of error and ignorance, God hath set up his candle, given us the light of the Scripture to guide us and lead us, till we come to the glorious light of the future life, in which we shall have no need of the light of the Scripture to direct us, but shall see God as he is, and face to face, 1Co 13:12. According to this exposition, the dawning of the day, and the day-star arising, do not signify different parts of the same day, but rather the whole day, as opposed to that darkness which would totally overspread us, were it not for the light the word affords us: our minds of themselves are dark, in them the light of the word shines, and dispels the darkness by degrees, according as the Spirit gives us more understanding of it; but yet the darkness will not be wholly removed, till the day of eternal life dawn upon us, and the day-star of the perfect knowledge of God in the beatifical vision arise in our hearts. Or:
2. By the day dawning, and the day-star arising, may be understood a more full, clear, and explicit knowledge of Christ, and the mysteries of the gospel; and then this relates particularly to the prophecies of The Old Testament; and, as Paul calls the times of the Old Testament a night, Rom 13:12, as being a time of darkness and shadows, in comparison of the light and knowledge of Christ under the New Testament; so Peter here compares the writings of the prophets to a candle, which gives some, but less light, and the preaching of the gospel to the dawning day, and day-star arising; and commends these Christian Jews to whom he wrote, for making use of and attending to even this lesser light, till they attained to greater degrees of illumination, and the day-star of a more full and clear knowledge of Christ, as revealed in the gospel, did arise in their hearts. This exposition is favoured by Act 17:11; they there, and so the Jewish converts here, did search the Scriptures, to see if the things spoken by the apostles did agree with what was before written by the prophets; and as they there, so these here, are commended for their diligence in so doing, and intimation given them, that they must attend to the light of the Old Testament prophecies, till they were thereby led into a greater knowledge and understanding of the gospel revelation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Weall believers.
a more surerather asGreek, “we have the word of prophecy more sure(confirmed).” Previously we knew its sureness by faith,but, through that visible specimen of its hereafter entirefulfilment, assurance is made doubly sure. Prophecy assures usthat Christ’s sufferings, now past, are to be followed byChrist’s glory, still future: the Transfiguration gives us apledge to make our faith still stronger, that “the day” ofHis glory will “dawn” ere long. He does not mean to saythat “the word of prophecy,” or Scripture, is surer thanthe voice of God heard at the Transfiguration, as EnglishVersion; for this is plainly not the fact. The fulfilment ofprophecy so far in Christ’s history makes us the surerof what is yet to be fulfilled, His consummated glory. The word wasthe “lamp (Greek for ‘light’) heeded” by OldTestament believers, until a gleam of the “day dawn” wasgiven at Christ’s first coming, and especially in HisTransfiguration. So the word is a lamp to us still, until “theday” burst forth fully at the second coming of “the Sun ofrighteousness.” The day, when it dawns upon you, makessure the fact that you saw correctly, though indistinctly, theobjects revealed by the lamp.
whereuntoto which wordof prophecy, primarily the Old Testament in Peter’s day; butnow also in our day the New Testament, which, though brighter thanthe Old Testament (compare 1Jo 2:8,end), is but a lamp even still as compared with the brightnessof the eternal day (compare 2Pe3:2). Oral teachings and traditions of ministers are to be testedby the written word (Ac 17:11).
darkThe Greekimplies squalid, having neither water nor light: suchspiritually is the world without, and the smaller world (microcosm)within, the heart in its natural state. Compare the “dryplaces” Lu 11:24 (namely,unwatered by the Spirit), through which the unclean spirit goeth.
dawnbursting throughthe darkness.
day starGreek,the morning star,” as Re22:16. The Lord Jesus.
in your heartsChrist’sarising in the heart by His Spirit giving full assurance,creates spiritually full day in the heart, the means to which isprayerfully giving heed to the word. This is associated withthe coming of the day of the Lord, as being the earnest of it.Indeed, even our hearts shall not fully realize Christin all His unspeakable glory and felt presence, until He shall come(Mal 4:2). Isa 66:14;Isa 66:15, “When you seethis, your heart shall rejoice . . . For, behold, the Lordwill come.” However, TREGELLES’punctuation is best, “whereunto ye do well to take heed (as untoa light shining in a dark place, until the day have dawned and themorning star arisen) in your hearts.” For the day has alreadydawned in the heart of believers; what they wait for is its visiblemanifestation at Christ’s coming.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 19 We have also a more sure word of prophecy,…. Though this word of prophecy is generally understood of the writings and prophecies of the Old Testament concerning Christ, yet different ways are taken to fix the comparison: some think the sense is, that they are more sure than the cunningly devised fables, 2Pe 1:16 but as these have no certainty nor authority in them, but are entirely to be rejected, the apostle would never put the sacred writings in comparison with them: and it is most clear, that the comparison lies between this word of prophecy, and the testimony of the apostles, who were eye and ear witnesses of the majesty and glory of Christ; but how prophecy should be a surer evidence of Christ, and the Gospel, than such a testimony, is difficult to understand; and is a sense which all agree to reject, by different methods: some think that a comparative is used for a positive, and that the meaning is, that besides the testimony of the apostles, prophecy is a very sure evidence; and this is countenanced by the Syriac version, which renders it, “and we have also a firm”, or “true word of prophecy”; to which the Arabic agrees, “and we have a word of prophecy very true”: others choose to retain the comparison, and which indeed ought not to be thrown out; but these are divided about it; some are of opinion that it is to be understood of the Jews to whom the apostle writes, and he himself was one, and the sense to be this; not that prophecy in itself was surer than an apostolical testimony, but that it was surer to the Jews, and more valid with them, who had been trained up in, and long used to the prophetic writings; and who had a greater esteem for the prophets of the Old Testament than for the apostles of the New; but it is scarcely credible that the apostle, who had been an eye and ear witness in the holy mount, would put himself in among them, and say, “we have”, c. for whatever prophecy was to them, it could not be surer to him than what he had seen with his eyes, and heard with his ears. Others suppose that the meaning is, that prophecy was “now” surer to the Christians than it was “before”, it being confirmed and established by facts and events, and also by miracles, and even by the attestation of this voice heard on the mount, and by the majesty of Christ seen there but if this had been the sense of the apostle, he would have used these words, “now” and “before”; and besides, this puts the comparison quite out of its place, which manifestly stands between former prophecy, and the present testimony of the apostles: but the truth of the matter is, that this word of prophecy is not to be understood of the prophetic writings of the Old Testament; for though these are the word of God, and do testify of Christ, and are to be taken heed, and attended to, as proofs and evidence of Gospel truths, and are a light to direct and guide in matters both of faith and practice, yet they are not the only light, and are far from being the clearest, and what are only to be attended to; for the Gospel that came by Christ, and is preached by his apostles, and is contained in the writings of the New Testament, is a much clearer light, and at least equally to be attended to: nor are the prophecies of the Old Testament, which particularly relate to Christ, designed; there are many of this kind, which, put together, may very well be called the word of prophecy, and which were to the Jews a light in a dark place, until Christ came in the flesh; and though they are to be attended to, and compared with facts, to show the truth of the divine revelation, yet they are not a surer evidence, nor so sure an evidence, as the evangelical testimony is, which is of facts, and these supported by miracles; for now the dayspring from on high hath visited us, and Christ, the bright and morning star, has appeared: but the word of prophecy, concerning Christ’s second coming, is here intended, whether it lies in the words of the prophets of the Old Testament, as in Ps 96:13 or in the words of Christ, Mt 16:27, which latter is most likely. The Ethiopic version understands this of some particular prophecy, and as if the words were a citation of some prophet, rendering the words thus, “and we have a voice more ancient than this of a prophet, saying, ye do well who take heed”, c. Sir Isaac Newton is of opinion, that the apostle refers to the book of the Revelation of St. John, which would not be unlikely, could it be proved that it was then written. Now this prophecy or prediction, concerning Christ’s coming again with power and great glory, was a surer evidence of it than what the apostles saw with their eyes, and heard with their ears upon the mount nothing was surer to them, nor could anything make it surer to them, that he was honoured and glorified, than what they saw and heard: but then this did not so certainly prove that he would hereafter be glorified, or come again in glory. What they saw and heard was a presumptive proof that it “might” be so, and was a confirming pledge and evidence to them that so it “would” be, and was a glorious representation of it; but Christ’s prophecy or prediction, that so it “should” be, more strongly ascertained it, since he said it, to whom all things were known from the beginning, and whose counsel shall stand, and not one word of his shall ever fail.
Whereunto ye do well, that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. The prophecy concerning Christ’s second coming is as “as a light”; it is a revelation of that which was in the dark, lay hid as a secret and mystery in the heart of God; and which could not be known by men, had it not been foretold by God; and it is made as prophecy in all other cases is, by throwing light, as to this affair, into the mind of him, or them, to whom it is revealed; and is a light to them to whom it is delivered, and which they should attend unto, as to a lamp or torch to guide and direct them; though in some sense it is but a feeble one, and is as a light “that shineth in a dark place”; meaning not the world, which is a place of darkness, ignorance, and error; nor merely the state of the saints in general in this life, who, at most and best, see but through a glass darkly; but has a particular respect to the darkness which attends the saints, concerning the second coming of Christ, and which will especially attend them a little before that time. Prophecy holds out clearly that Christ will come again; that he will come in great glory, in his Father’s, and in his own, and in the glory of his angels, and with great power, to raise the dead, and judge mankind; and though it gives hints, that, upon this, the saints shall be with Christ in the air, on earth, and in heaven; and that there will be new heavens, and a new earth; and that the saints shall reign here with Christ a thousand years, after which the Gog and Magog army will attack them without success; yet these are not so clear, as for saints to be agreed in the sense of them; and much more are they in the dark about the time of his coming. Now prophecy is the surest evidence and best light the saints have concerning this matter, “until the day dawn”; not the Gospel day, so much spoken of by the prophets, that had dawned already; rather a more clear knowledge of Christ, and Gospel truths, which will be in the spiritual kingdom and reign of Christ hereafter; or else the latter day glory, at the personal coming of Christ, when the light of the moon shall be as that of the sun, and that of the sun shall be sevenfold as the light of seven days; yea, when there will be no need of sun or moon, but Christ shall be come, and be the light of his people; see Isa 30:26 after which will follow the everlasting day of glory, when all darkness will be gone, and saints shall see face to face, and know as they are known:
and the day star arise in your hearts; or “the sun”, as the Syriac version renders it; not Christ, the morning star, the dayspring from on high, and the sun of righteousness, who was already risen upon them; nor the grace of God implanted in their hearts, by which they were already called out of darkness, and made light in the Lord; but as the day star is the bringer of light, as the word used signifies, or the forerunner of the day, so it here intends the immediate signs and forerunners of the coming of Christ; which when observed in their hearts, and by their understandings, as being come to pass, they may lift up their heads with joy, because their redemption draws near, Lu 21:28 and so the Ethiopic here renders it, “and redemption, arise for you in your hearts”. Now till this time the sure word of prophecy concerning Christ’s second coming is to be “taken heed unto”, as a lamp, light, and torch, to direct us to it, to encourage us to love it, long for it, and hasten to it: and in so doing we shall “do well”; it will be well for the glory of God and Christ, this being setting our seals to them as true; and well for ourselves to keep up our faith, hope, and expectation of it, unmoved.
Fuente: John Gill’s Exposition of the Entire Bible
| Inspiration of the Scriptures. | A. D. 67. |
19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,
I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent’s head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Exod. iii. 14) is rendered by many, I will be that I will be; and, thus understood, they point at God’s being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Matt. xi. 13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle’s account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luke xvi. 31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.
II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom. vi. 17), that formulary of knowledge (Rom. ii. 20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Prov. iv. 18. It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it.
III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man’s own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly (Num. xvi. 28), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer. xxiii. 16. The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man’s own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian’s faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.
IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture’s divine origin, the apostle (v. 21) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.
Fuente: Matthew Henry’s Whole Bible Commentary
The word of prophecy ( ). “The prophetic word.” Cf. 1Pe 1:10, a reference to all the Messianic prophecies.
Made more sure (). Predicate accusative of the comparative adjective (2Pe 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God’s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ’s deity than the Transfiguration.
Whereunto (). Dative of the relative referring to “the prophetic word made more sure.”
That ye take heed (). Present active participle with (mind) understood, “holding your mind upon” with the dative ().
As unto a lamp ( ). Dative also after of , old word (Mt 5:15).
Shining (). Dative also present active participle of , to shine (Joh 1:5). So of the Baptist (Joh 5:35).
In a dark place ( ). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.
Until the day dawn ( ). First aorist active subjunctive of with temporal conjunction , usual construction for future time. Late compound verb (Polybius, Plutarch, papyri) from and , to shine through, here only in N.T.
The day-star (). Old compound adjective (, light, , to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word is this word. In the LXX occurs. Cf. Mal 4:2; Luke 1:76-79; Rev 22:16 for “dawn” applied to the Messiah.
Arise (). First aorist active subjunctive of (Jas 1:11; Matt 5:45).
Fuente: Robertson’s Word Pictures in the New Testament
We have also a more sure word of prophecy [ ] . The A. V. is wrong, since more sure is used predicatively, and word has the definite article. We may explain either (a) as Rev., we have the word of prophecy made more sure, i e., we are better certified than before as to the prophetic word by reason of this voice; or (b) we have the word of prophecy as a surer confirmation of God ‘s truth than what we ourselves saw, i e., Old – Testament testimony is more convincing than even the voice heard at the transfiguration.
The latter seems to accord better with the words which follow. “To appreciate this we must put ourselves somewhat in the place of those for whom St. Peter wrote. The New Testament, as we have it, was to them non – existent. Therefore we can readily understand how the long line of prophetic scriptures, fulfilled in so many ways in the life of Jesus, would be a mightier form of evidence than the narrative of one single event in Peter’s life” (Lumby). “Peter knew a sounder basis for faith than that of signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, ‘we have something surer still in the prophetic word. ‘… It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of Christ” (Samuel Cox).
Unto a light [] . More correctly, as Rev., a lamp.
In a dark place [ ] . A peculiar expression. Lit., a dry place. Only here in New Testament. Rev. gives squalid, in margin. Aristotle opposes it to bright or glistering. It is a subtle association of the idea of darkness with squalor, dryness, and general neglect.
Dawn [] . Only here in New Testament. Compare the different word in Mt 28:1, and Luk 23:54, ejpifwskw. The verb is compounded of dia, through, and aujgh, sunlight, thus carrying the picture of light breaking through the gloom.
The day – star [] . Of which our word phosphorus is a transcript. Lit., light – bearer, like Lucifer, from lux, light, and fero, to bear. See Aeschylus, “Agamemnon,” 245.
Fuente: Vincent’s Word Studies in the New Testament
1) “We have also a more sure word of prophecy.” (Greek echomen) “We have or hold” also a (bebaio teron) more firm word (Greek ton prophetikon), the prophetic, the written word – eyewitnesses die and voices fade, but the written testimony never, Mat 24:35.
2) “Whereunto ye do well that ye take heed.” Prophetic testimony of the Word of God is trustworthy and merits the respectful attention of the sincere truth seeker – its detailed specific utterances are subject to examination. To examine them one does well.
3) “As unto a light that shineth in a dark place.” Light guides, light reveals realities in dark, covert places – So does the prophetic Word of God – The Holy Scriptures, Psa 119:105; Psa 119:130; Joh 5:39.
4) “Until the day dawn.” How long will the light of prophetic utterances shine? The answer is (Greek heos ou hemera diaugase) until the light comes out of the murky night of the closing Gentile era. 0 that men study the Word of Prophecy! 1Th 5:1-9.
5) “And the day star arise in your hearts. The (phosphoros) “daystar one” who arises is Jesus Christ – what joy awaits those who “look for Him” when the shout comes “behold the bridegroom,” Heb 9:28; Mat 25:6.
Fuente: Garner-Howes Baptist Commentary
19. We have also. He now shews that the truth of the gospel is founded on the oracles of the prophets, lest they who embraced it should hesitate to devote themselves wholly to Christ: for they who waver cannot be otherwise than remiss in their minds. But when he says, “We have,” he refers to himself and other teachers, as well as to their disciples. The apostles had the prophets as the patrons of their doctrine; the faithful also sought from them a confirmation of the gospel. I am the more disposed to take this view, because he speaks of the whole Church, and makes himself one among others. At the same time, he refers more especially to the Jews, who were well acquainted with the doctrine of the prophets. And hence, as I think, he calls their word more sure or firmer
For they who take the comparative for a positive, that is, “more sure,” for “sure,” do not sufficiently consider the whole context. The sense also is a forced one, when it is said to be “more sure,” because God really completed what he had promised concerning his Son. For the truth of the gospel is here simply proved by a twofold testimony, — that Christ had been highly approved by the solemn declaration of God, and, then, that all the prophecies of the prophets confirmed the same thing. But it appears at first sight strange, that the word of the prophets should be said to be more sure or firmer than the voice which came from the holy mouth of God himself; for, first, the authority of God’s word is the same from the beginning; and, secondly, it was more confirmed than previously by the coming of Christ. But the solution of this knot is not difficult: for here the Apostle had a regard to his own nation, who were acquainted with the prophets, and their doctrine was received without any dispute. As, then, it was not doubted by the Jews but that all the things which the prophets had taught, came from the Lord, it is no wonder that Peter said that their word was more sure. Antiquity also gains some reverence. There are, besides, some other circumstances which ought to be noticed; particularly, that no suspicion could be entertained as to those prophecies in which the kingdom of Christ had so long before been predicted.
The question, then, is not here, whether the prophets deserve more credit than the gospel; but Peter regarded only this, to shew how much deference the Jews paid to those who counted the prophets as God’s faithful ministers, and had been brought up from childhood in their school. (159)
Whereunto ye do well. This passage is, indeed, attended with some more difficulty; for it may be asked, what is the day which Peter mentions? To some it seems to be the clear knowledge of Christ, when men fully acquiesce in the gospel; and the darkness they explain as existing, when they, as yet, hesitate in suspense, and the doctrine of the gospel is not received as indubitable; as though Peter praised those Jews who were searching for Christ in the Law and the Prophets, and were advancing, as by this preceding light towards Christ, the Sun of righteousness, as they were praised by Luke, who, having heard Paul preaching, searched the Scripture to know whether what he said was true. (Act 17:11)
But in this view there is, first, an inconsistency, because it thus seems that the use of the prophecies is confined to a short time, as though they would be superfluous when the gospel-light is seen. Were one to object and say, that this does not necessarily follow, because until does not always denote the end. To this I say, that in commands it cannot be otherwise taken: “Walk until you finish your course;” “Fight until you conquer.” In such expressions we doubtless see that a certain time is specified. (160) But were I to concede this point, that the reading of the prophets is not thus wholly cast aside; yet every one must see how frigid is this commendation, that the prophets are useful until Christ is revealed to us; for their teaching is necessary to us until the end of life. Secondly, we must bear in mind who they were whom Peter addressed; for he was not instructing the ignorant and novices, who were as yet in the first rudiments; but even those respecting whom he had before testified, that they had obtained the same precious faith, and were confirmed in the present truth. Surely the gross darkness of ignorance could not have been ascribed to such people. I know what some allege, that all had not made the same progress, and that here beginners who were as yet seeking Christ, are admonished.
But as it is evident from the context, that the words were addressed to the same persons, the passage must necessarily be applied to the faithful who had already known Christ, and had become partakers of the true light. I therefore extend this darkness, mentioned by Peter, to the whole course of life, and the day, I consider will then shine on us when we shall see face to face, what we now see through a glass darkly. Christ, the Sun of righteousness, indeed, shines forth in the gospel; but the darkness of death will always, in part, possess our minds, until we shall be brought out of the prison of the flesh, and be translated into heaven. This, then, will be the brightness of day, when no clouds or mists of ignorance shall intercept the bright shining of the Sun.
And doubtless we are so far from a perfect day, as our faith is from perfection. It is, therefore, no wonder that the state of the present life is called darkness, since we are far distant from that knowledge to which the gospel invites us. (161)
In short, Peter reminds us that as long as we sojourn in this world, we have need of the doctrine of the prophets as a guiding light; which being extinguished, we can do nothing else but wander in darkness; for he does not disjoin the prophecies from the gospel, when he teaches us that they shine to shew us the way. His object only was to teach us that the whole course of our life ought to be guided by God’s word; for otherwise we must be involved on every side in the darkness of ignorance; and the Lord does not shine on us, except when we take his word as our light.
But he does not use the comparison, light, or lamp, to intimate that the light is small and sparing, but to make these two things to correspond,–that we are without light, and can no more keep on the right way than those who go astray in a dark night; and that the Lord brings a remedy for this evil, when he lights a torch to guide us in the midst of darkness.
What he immediately adds respecting the day star does not however seem altogether suitable to this explanation; for the real knowledge, to which we are advancing through life, cannot be called the beginning of the day. To this I reply, that different parts of the day are compared together, but the whole day in all its parts is set in opposition to that darkness, which would wholly overspread all our faculties, were not the Lord to come to our help by the light of his word.
This is a remarkable passage: we learn from it how God guides us. The Papists have ever and anon in their mouth, that the Church cannot err. Though the word is neglected, they yet imagine that it is guided by the Spirit. But Peter, on the contrary, intimates that all are immersed in darkness who do not attend to the light of the word. Therefore, except thou art resolved wilfully to cast thyself into a labyrinth, especially beware of departing even in the least thing from the rule and direction of the word. Nay, the Church cannot follow God as its guide, except it observes what the word prescribes.
In this passage Peter also condemns all the wisdom of men, in order that we may learn humbly to seek, otherwise than by our own understanding, the true way of knowledge; for without the word nothing is left for men but darkness.
It further deserves to be noticed, that he pronounces on the clearness of Scripture; for what is said would be a false eulogy, were not the Scripture fit and suitable to shew to us with certainty the right way. Whosoever, then, will open his eyes through the obedience of faith, shall by experience know that the Scripture has not been in vain called a light. It is, indeed, obscure to the unbelieving; but they who are given up to destruction are wilfully blind. Execrable, therefore, is the blasphemy of the Papists, who pretend that the light of Scripture does nothing but dazzle the eyes, in order to keep the simple from reading it. But it is no wonder that proud men, inflated with the wind of false confidence, do not see that light with which the Lord favors only little children and the humble. With a similar eulogy David commends the law of God in Psa 19:1.
(159) Much has been written on this subject; and the difficulty has arisen from a wrong construction of the passage, which is literally as follows: — “And we have more firm the prophetic word,” Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, that is, we have rendered more firm the prophetic word. This is confirmed by what follows; for the prophetic word is compared to “a light shining in a dark place,” and, therefore, not clear nor firm until it be fulfilled; but they were doing well to attend to this light until the full light of the gospel shone in their hearts. As Scott maintains, the reference here is clearly to the experience of Christians to their real knowledge of divine truths; for it was to be in their hearts, and not before their eyes
A great deal of learning has been spent to no purpose on this passage. It has been by most taken as granted, that “the power and coming of our Lord,” mentioned in verse 16 th, is his second coming, when the whole passage refers only and expressly to his first coming. And on this gratuitous and even false supposition is grounded the elaborate exposition of Sherlock, Horsley, and others. — Ed.
(160) There is no command here: the Apostle only approves of what they were doing, “whereunto ye do well that ye take heed.” — Ed.
(161) The Apostle does not speak of the perfect day, but of the dawn of it, and the daystar is that which ushers in the perfect day. The gospel is the dawn and the daystar, compared with the glimmering light of prophecy, and compared too with the perfect day of the heavenly kingdom. Prophecy is useful still; for its fulfillment, found in the gospel, greatly strengthens faith. — Ed.
Fuente: Calvin’s Complete Commentary
2Pe. 1:19 And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:
Expanded Translation
So we have the word (i.e., the statements) uttered by the prophets more fully established (by this event that James, John and I witnessed). You will do well to continually pay close attention to it as unto a lamp (torch) shining (and thus providing light) in a dark (squalid, murky) place, until the time when the daylight breaks through the darkness of the night and the Morning Star arises (comes into being) in your hearts.
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And we have the word of prophecy made more sure
That is, the discourses and utterances of the prophets are made more certain because of the things these apostles witnessed on that great day of the transfiguration. The event supplied additional confirmation of the deity of Jesus.
The meaning is not that the prophetic word of the Old Testament was more trustworthy or more certain (that is, superior) evidence concerning the majesty and greatness of Christ than the personal testimony the three apostles had received on the mount. Rather, the thought is that the prophecies concerning Jesus were confirmed in that wondrous event. A literal rendering of this phrase is, and we have the prophetic word more firmnot more firm than the transfiguration evidence, but more firm ITSELF because of the transfiguration. Peter includes himself in the we have . . . It is difficult to believe that Peter himself considered any evidence more iron-clad than that which he had seen with his own eyes and heard with his own ears. A careful reading of the account in the Gospel will reveal that Peter was especially impressed at the occasion.
The prophecies of the Old Testament (2Pe. 1:21) which foretold of Christs coming, deity, and greatness, are rendered more sure and unimpeachable now that he had come and the transfiguration had taken place. Therefore, the American Standard Versions And we have the word of prophecy made more sure is to be preferred above the King James Versions We have also a more sure word of prophecy, for it appears that the translators of the former version were only trying to say that the transfiguration made the prophecies more certain and, therefore, more believable. This, I believe, was the intention of the Holy Spirit.
But what was there about the transfiguration of Christ that would solidify and confirm the prophecies? Notice these points:
1.
The miracle of the transforming of Christ was itself an act of God.
2.
The miraculous presence of Moses and Elijah, and their talking with Him. Also, their miraculous disappearance.
3.
The bright cloud overshadowing themprobably the same as the shekinah of the Old Testamentindicating Gods presence.
4.
Gods own voice proclaiming, This is my beloved Son, in whom I am well pleased, hear ye him (Mat. 17:5)not Moses, not Elijah, but MY BELOVED SON!
5.
The closest friends of Jesus (Peter, James and John) were deeply moved by this miracle, and believed. Peter himself wanted to build three tabernacles on the spot as a memorial.
whereunto ye do well that ye take heed
Literally, unto which [word] you do well taking heed. Both do and take heed are in the present tenseindicating continuous or regular action. The latter (prosecho) is defined, literally, to bring to or near; hence, to turn the mind to, be attentive to, devote thought and effort to. The prophetic utterances, being as they are very trustworthy and reliable (as the apostle has just shown) are deserving of our most careful consideration and study!
as unto a lamp shining in a dark place
If a man doesnt have a lamp in a dark place (the original indicates a very dark place), he will soon be lost. He is dependent upon the light for guidance. Here prophecy is spoken of as such a lamp.
Of John the baptizer, Jesus said, He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light (Joh. 5:35). David could say of God, Thy word is a lamp unto my feet, And light unto my path (Psa. 119:105).
What a passage this is! How we should ever regard the prophecies of the Old Testament with value, prizing them as greatly as a lamp on a dark and dangerous night, and heeding the light they provide.
until the day dawn, and the day-star arise in your hearts
This speaks of the duration of the lamp. It shined until the Gospel sunlight of Jesus Christ arrived and fulfilled its prophecies, that is, until the Gospel Age (See Luk. 1:78-79.) The day star in Greek, phosphoros (literally, light bringing star), had technical reference to the planet Venus in the world of astronomy. The day fully dawned at Pentecost, but the day star (which signifies the approach of day) does not arise IN OUR HEARTS until we accept and obey Christ individually (Act. 3:19-20).
Fuente: College Press Bible Study Textbook Series
(19) We have also a more sure word of prophecy.Rather, And we have the prophetic word more sure (so Rheims alone); or, And we have, as something more sure, the prophetic word, as a second proof of the truth of my teaching respecting Christs coming. The expression, the prophetic word, occurs nowhere else in the New Testament. The Scripture given below (Note on 2Pe. 3:4), as quoted by Clement of Rome, is quoted again in the so-called Second Epistle of Clement (chap. 11) as the prophetic word. The quotation in both cases is probably from some uncanonical book of prophecies. Here the expression means the whole body of prophecy respecting the subject in hand; but the meaning of the whole sentence is not quite clear. It may mean (i.) that the Transfiguration has made prophecies more sure, for we who were there have thus witnessed their fulfilment. In this case, however, we should have expected something more than and to introduce the statement, such as and hence, and thus, whereby, &c. Or it may mean (ii.) that in the prophetic word we have something more sure than the voice from heaven. Here a simple and is natural enough; and the word of prophecy is suitably compared with the voice from heaven. But how can the word of prophets be more sure than the voice of God? In itself it cannot be so; but it may be so regarded (1) in reference to those who did not hear, but only heard of, the voice from heaven; (2) in reference to the subject in hand. (1) For the readers of this Epistle the many utterances of a long line of prophets, expounded by a school of teachers only second to the prophets themselves, might easily be more sure evidence than the narrative of a single writer; and if they heard not Moses and the prophets, neither would they be persuaded by the report of a voice from heaven. (2) The Transfiguration, though an earnest of Christs future glory, was not so clear a promise of it as the express words of prophecy. If this latter interpretation be right, we have another mark of authenticity. A forger would be likely to magnify his own advantage in hearing the voice from heaven over the ordinary proofs open to every one. In any case, the coincidence with 1Pe. 1:10-12 must not be overlooked. (Comp. also St. Peters speech, Act. 3:20-21).
Whereunto ye do well that ye take heed.Or, and ye do well in giving heed to ita gentle mode of exhortation, by assuming that the thing urged is being done. The exhortation is quite in harmony with 1Pe. 1:10. We have a similar construction in 2Pe. 2:10, Do not tremble in speaking evil.
A light that shineth.Better, a lamp that shineth. Prophecy, like the Baptist, is a lamp that is lighted and shineth, preparatory to the Light. (See Note on Joh. 5:35.) Theophilus, Bishop of Antioch, circ. A.D. 170, has (Autolycus II. xiii.) His word, shining as a lamp in a chamber; too slight a parallel to this passage to be relied upon as evidence that Theophilus knew our Epistle. (See below, second Note on 2Pe. 1:21.)
In a dark place.This translation is somewhat doubtful. The word rendered dark occurs here only in the New Testament, and its usual meaning is dry. From dry we pass easily through rough to dirty, meanings which the word has elsewhere (comp. the Latin squalidus); but the passage from dirty to dark is less easy, and there is lack of authority for it. In a waste place would perhaps be safer; and the image would then be that prophecy is like camp-fires in the desert, which may keep one from going utterly astray, till sunrise frees one from difficulty. The waste place is either the wilderness of this world or the tangled life of the imperfect Christian.
Until the day dawn.Literally, until the day beam through the gloom. Here, again, the meaning may be two-fold: (1) Christs return in glory to illumine the wilderness of this world, to clear off its obscurities, and show the way through its mazes; or (2) the clearer vision of the purified Christian, whose eye is single and his whole body full of light. (Comp. 1Jn. 2:8.) No comma at dawn; in your hearts belongs to both dawn and arise, if to either.
And the day star arise.An amplification of until the day dawn. Day star occurs nowhere else in the New Testament. Christ calls Himself the bright morning star (Rev. 22:16).
In your hearts.It is difficult to determine to what these words belong. The Greek admits of three constructions: (1) with take heed ; (2) with dawn and arise; (3) with knowing this first. The last is not probable. Perhaps and ye do well in giving heed to it in your hearts is besti.e., let it influence your lives, not receive a mere intellectual attention.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. And by more sure spirit-moved prophecy, 2Pe 1:19-21.
19. The connection with the preceding, as the , also, shows, is very close.
A more sure word It is incredible that St. Peter meant to say, as he is commonly understood, that the testimony of prophecy to Christ is more sure than his own, just given, of God’s uttered words, or than that of miracles, like raising the dead; and his Greek, better translated, really says, And we have more sure the prophetic word, namely, respecting Christ’s character and glory, than we had it before the transfiguration. That word or doctrine, pronounced him “Mine elect, in whom my soul delighteth,” (Isa 42:1😉 the audible words of God confirmed it; as did the scene on the mount the loftiest Old Testament description of him. Or, more generally, its predictions of him, (not prophecy generally,) summarized by St. Peter as “the sufferings of Christ and the glory that should follow,” (1Pe 1:11,) are confirmed by their fulfilment. Bloomfield quotes from Rosenmuller, “The prophecies had always a great authority with us; but now they have a far greater, since we see events so aptly corresponding to the predictions.” And thus, assured faith more firmly holds those of his kingdom and glory not yet fulfilled.
Whereunto take heed In giving attention to the prophetic doctrine concerning Christ, ye do well, comparing it with the historic facts of his birth, life, character, death, resurrection, and exaltation, thus increasing in “the knowledge of our Lord Jesus Christ.” 2Pe 1:2 ; 2Pe 1:8.
As unto a light A lamp glimmering in a dark dismal place, and necessary until the day dawn, dispelling the darkness.
The daystar Phosphorus, the morning star, the forerunner of the sun. The prophecies of Christ were intended to give a degree of light to benighted minds; feeble, indeed, as compared with that received from the evangelists: but their fulfilment shows clearly both the truth, and the way to happiness. To this light they were to take heed. There seems to be here no reference to the second coming of our Lord, as even Alford admits.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And we have more sure the word of prophecy, to which you do well that you take heed, as to a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts,’
The words and experience on the holy mount had made more sure the word of prophecy, spoke in earlier days by the prophets. Thus there were many witnesses to His power and glory. And they would do well to take heed to them. For they were like a lamp shining in a dark place (see Isa 9:2-7; Isa 60:1-3; compare Mat 4:16-17), which would go on shining ‘until the day dawn and the day-star arise in their hearts’.
There are three ways of seeing this;
1) As meaning that they are to allow prophecy to be like a lamp shining in the darkness (comparePsa 119:105), until the Day comes and His glory is more fully manifested in their hearts, something which will happen at His second coming resulting in eternal Day (Zec 14:6-7).
2) As recognising that the day-star arises in the darkness and actually precedes the dawning of the day, and thus seeing it as meaning that through prophecy the day star will arise in the hearts of true believers leading on to the dawning of the Day.
3) As seeing it as a present experience which they can have, just as the disciples had had it on the mount, with the light of the glory of God which is in the face of Jesus Christ shining on them (2Co 4:6) making manifest His glory and making them children of the day (1Th 5:5). Compare Joh 12:35-36; Joh 12:46.
Whichever way we take it the point is that the light of the full glory of Christ is to dawn on them, and they are to see Him as He is. All are in fact true. For through His word the glory of Christ does shine in our hearts, and one day in accordance with its promises we will behold His greater glory, either when we go to meet Him, or when He comes in His glory.
In regard to this Isaiah had spoken of the coming of God’s king in terms of a light shining out of darkness (Isa 9:2), which would result in the child Who would be born and the Son Who would be given, on Whose shoulder would be the Kingly Rule, Whose name would be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace (Isa 9:6), and for Whom of the increase of His rulership there would be no end, so that it would be established and upheld with justice and righteousness from henceforth and for ever (Isa 9:7). This includes both present and future aspects and the point may be that they would do well to take heed to it.
In mind also may be the prophecy of the coming of the star from Jacob (Num 24:17), which together with the picture of Jesus coming as the morning star which is found in Rev 2:28; Rev 22:16, would again include both present and future aspects.
Fuente: Commentary Series on the Bible by Peter Pett
His Honour And Glory Is Also Witnessed To By The Prophets ( 2Pe 1:19-21 ).
And all this had been previously confirmed by the prophets which had prophesied of His coming and His glory. This was no Hellenistic myth.
Fuente: Commentary Series on the Bible by Peter Pett
The sure word of prophecy:
v. 19. We have also a more sure Word of Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn and the Day-Star arise in your hearts;
v. 20. knowing this first, that no prophecy of the Scripture is of any private interpretation.
v. 21 for The prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. One reason for the acceptance of the doctrine as taught by him St. Peter has given. But in this paragraph he speaks with even greater emphasis: And we have the prophetic Word as a more sure one, to which giving heed you do well as to a lamp that shines in a dark place, until day break and the morning-star arise in pour hearts. He is speaking of the Word of Prophecy as it was known to the Christians, as the Jews had for centuries used it in their public worship, the writings of the Old Testament. This Word was not truer, but it was more certain, so far as the readers were concerned, than the doctrine taught by the apostles. There was no question, neither among Jewish Christians nor among converts from the heathen, that the Old Testament prophecies, all the canonical books of the Old Testament, were God’s Word. What Peter wants to impress upon them all is this, that the Gospel as taught by him and his fellow apostles was not only confirmed by the testimony of God from heaven, but also by all the prophecies of old. The written Word was like a burning lamp that shed its light far abroad, even in places which were dark and obscure. Therefore the Christians were doing the right and proper thing in giving heed to this light. In comparison with the time when the full glory of God will be revealed, the day at the end of time, the present days and the age in which we are living in the world’ are dark indeed. Until the coming of that day, until the true and everlasting Morning Star will arise in eternity, until all our hopes will be fulfill led, me must take heed to the written Word. In yonder world, of course, where we shall walk in the light of God’s countenance and see the true Morning Star, Jesus Christ, face to face, we shall no longer need the written Word of the Gospel.
The apostle writes in conclusion: Understanding this at the outset, that no prophecy of Scripture is dependent upon private interpretation; for never was a prophecy brought forth by the will of a man, but, moved by the Holy Ghost, men spoke from God. Here is another reason for calling the written Word sure or certain. We should understand and know from the very beginning, and not permit any wisdom on the part of men to change our persuasion, that not a single prophecy depends upon private interpretation; the words are neither the prophets’ own ideas or philosophies, nor can any person take the prophecy and interpret it to suit his own fancy. It is the Word as inspired by the Holy Ghost, and to meddle with it in any manner is a sacrilege, is blasphemy. Never was a real prophecy brought forth by the will of man; not one of the many hundreds of passages in the Old Testament that reveal the future is a mere man’s conjecture. The prophets whose recorded sayings are preserved for us in the canonical writings of the Old Testament were inspired by the Holy Ghost. And they did not only receive the incentive to write from the Spirit, the choice of words being left to them, but their words, what they spoke, were from God. The prophets followed the leadership, the inspiration of the Holy Ghost, and thus the prophecy of the Old Testament came into being. Incidentally, this was not a mechanical inspiration, but the Holy Ghost accommodated Himself to the intelligence and knowledge, to all the intellectual accomplishments of the writers whom He employed, the result being a book which is as diversified in style as it is interesting and edifying in content. Note: The lesson of this passage, namely, that the Old Testament writings are the inspired Ward of God and that Scripture may be interpreted only by Scripture in order to make any claim for absolute acceptance, must be heeded and followed by all true Christians until the end of time.
After the address and salutation the apostle points out some of the obligations imposed upon the believers by the rich promises of God, and then speaks at length of the reliability of the Gospel-message and of the Old Testament prophecy as the inspired Word of God.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Pe 1:19. We have also a more sure word of prophesy; It would swell this note into a very considerable treatise, if we were to give the numerous interpretations and different opinions on this much-controverted passage. We shall therefore content ourselves with three solutions; referring those who desire to enter more deeply into the subject, to the larger discussions of Sherlock, &c. I. By the word of prophesy, says Benson, I understand the same thing with what is called, 2Pe 1:20, a prophesy of scripture; that is, those predictions, whether in the Old Testament or New, in which was foretold the power of Christ, and especially his second and glorious appearance; and I apprehend with OEcumenius, that St. Peter first mentions Christ’s transfiguration, as an emblem of his coming in power and glory, and then says, Hereby we have the word of prophesy rendered more firm; or in other words, “The prophesy of Christ’s coming in power and glory, is confirmed by his transfiguration, and the voice from heaven in his favour.” Accordingly, the Vulgate hath rendered the passage, And we have the prophetical word more sure. Now, according to this interpretation, here is no such thing intimated, as that prophesy is a stronger argument than miracles (according to the assertion of a writer, who has taken great pains to shew the absurdity of that argument.) Here is no preference of the one to the other, nor any comparison between them, but a very reasonable assertion; namely, that the one is confirmed by the other. II. Mr. Markland, as we learn from Bowyer’s Conjectures, would at the end of the former verse place only a colon: that the beginning of this verse may connect with it, and so lead to the true and obvious sense of a passage which of late (says he,) has exercised in vain the pens of many learned writers: namely, This voice saying, This is my beloved Son, in whom I am well pleased, (taken from Isa 42:1.) we heard in the mount: and we have by that means prophesy, or the words of the prophet; more fully confirmed. Which words, how clear soever a prediction of Christ, were more determinately declared so, when we heard them applied to him by a voice from heaven. The expression in both parts of the sentence is confirmed by the best writers; and the passage of Isaiah is referred to in the margin of some Bibles on Mat 3:17; Mat 17:5 where the same words occur. But the reference being omitted here, the sense has been overlooked. III. Some, says Dr. Doddridge, are of opinion, that the apostle intended no comparison in this place; but that the comparative is used for the positive, or superlative, as is frequent in the New Testament; so that it only signifies a very sure prophetical word. As I must confess myself, says Parkhurst, to be, after attentive consideration, most inclined to this interpretation, I shall beg leave to support it by the remarks of Wolfius: “For my part, observes that learned writer, I am best pleased with those, who think that the word of the prophets, that is, of the writers of the Old Testament, (comp. 2Pe 1:20-21.) is here called firm, or very firm, without respect to that divine voice mentioned 2Pe 1:17-18.” For St. Peter in this passage is displaying the supports of the apostles in preaching of Christ as our Lord: these supports or arguments are three. The first is, that they saw the majesty of Christ; the second, that they heard the divine testimony from heaven; the third, that they read the prophetic predictions concerning him; predictions above all exception, and of the firmest or surest kind. That the apostle is heaping up arguments of the same sort, is evident from the expression, , we have also or moreover: but if he had designed to call this last more firm, in respect to the voice of God which they had heard, he would, I believe, have written . The apostle does not advance these things, that they to whom he was writing might understand on what proofs or supports they themselves ought to rest; but he is recounting by what arguments the apostles were convinced of the truth of their own preaching; and on this footing the divine voice heard from heaven certainly had the same credit with themselves as the predictions of the prophets: and that the apostle is here speaking of himself and the rest of the apostles, appears also from hence, that at the end of this verse he turns his discourse to those to whom he was writing; To which [word of prophesy] ye do well to attend, as unto a light, &c. Bishop Chandler supposes, that prophesy is called a light shining in a dark place, because it grows gradually brighter as it approaches nearer and nearer to its accomplishment. To the word of prophesy, and especially to the predictions concerning Christ’s second coming, they were all to attend. Even common Christians were to read the scripture, and it would be as a lamp to them shiningin a dark place. The light of revelation, even the marvellous light of the gospel, is no more than a lamp or candle in the night, compared with that brightness ushered in by the dawn of the day, or the rising of the sun in all its splendor. We are therefore to attend to the scriptures only till the day dawn, and the sun arise in our own hearts; that is, till the morning of the great day dawn, and Jesus Christ, the Day-star, or the Sun of righteousness, shall arise in all his glory, and give us perfect light, and perfect knowledge. See 1Co 13:9; 1Co 13:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 1:19 . ] “ and we have as one more stable (surer) the word of prophecy .” The second testimony for the glory of Christ in His second coming is “the word of prophecy.” This Luther understands to mean the “gospel;” Griesbach: “New Testament prophecies;” Erasmus: “the heavenly testimony mentioned in 2Pe 1:18 .” But the connection with what follows shows that it is the Old Testament promises which are here meant. On the singular Bengel rightly says: Mosis, Esaiae et omnium prophetarum sermones unum sermonem sibi undequaque constantem faciunt; non jam singularia dicta Petrus profert, sed universum eorum testimonium complectitur; only that here reference is made specially to the promise with regard to the of Christ.
The expression , besides here, only in Rom 16:26 : .
The article marks this as a definite prophecy, well known to the readers. With regard to it the author says: ; for the force of , cf. especially Rom 4:16 ; Heb 2:2 ; Heb 2:9 ; Heb 2:17 ; 2Co 1:6 . is neither to be connected directly with the object, nor is the comparative to be taken as synonymous with the positive or with the superlative. Luther trebly inaccurate: “we have stable prophetic word.”
How then is the comparative to be explained? Oecumenius says by the relation in which the fulfilment stands to the promise, in this sense, that the truth of the latter is confirmed by the former, and that accordingly the prophetic word has now become more sure and stable than it was formerly (thus, too, Fronmller). But the promise here in question still awaits its fulfilment. De Wette’s view is more suitable. According to it, the comparative is put with reference to the event mentioned in 2Pe 1:17-18 , so that the thought would be: “and the prophetic word is more stable to us ( now ) from the fact that we saw and heard that” (thus, too, Schmidt, II. p. 213, Brckner, Dietlein, Schott [51] ). Wiesinger combines this view with that of Oecumenius. There are objections to this view; de Wette himself raises them: (1) That any more precise allusion to this sense by a or an is wanting; (2) That in what follows the thought stated is neither held fast nor developed. These, however, are easily removed, when it is considered that there is no intention here of giving prominence to the point of time, and that in what follows the reference is precisely to the prophetic word confirmed by the above-mentioned fact; cf. Brckner. It is incorrect to take the comparative here as implying that the word of prophecy is placed higher than something else, for this could only be that event mentioned in 2Pe 1:16-17 . [52] But the very stress laid on it and on the , is opposed to this view. How inappropriate would it be, if in comparison with it the word of prophecy should be brought prominently forward as more stable and sure! The nominative to is not the apostles generally (against Hofmann), hardly either can it be Peter and his readers; but, as the close connection of this verse with what precedes shows, the subject to is no other than that to . The author does not, indeed, here appeal to any of Christ’s own prophecies of His second coming. But this is to be explained, not by assuming that these were unknown to him, nor because “the rapid succession of the advent on the destruction of Jerusalem, foretold in them, had not taken place” (de Wette), but simply because the writer’s aim here was to point to the testimonies regarding Christ and what related to Him (and thus not to those of Christ Himself) (thus, too, Brckner).
] “ whereunto to take heed, ye do well ,” as Heb 2:1 : “to give heed to something with a believing heart.” The searching into the word of prophecy is only the consequence of this. The same construction of . cum Part. Act 10:33 ; Phi 4:14 ; 3Jn 1:6 (Joseph. Ant . xi. 6. 12: [ ] ).
] The comparative particle points to the nature and significance of the .; it is in the sphere of spiritual life, the same as a in outward world of sense.
, not: qui lucebat (Bengel); it is rather the present, an attribute of . ( . .), literally: parched, dry, then: dirty, dingy (opposed to , Arist. de colorib. [53] ) It is used with the latter meaning here. has indeed been explained as a desert, or a “place overrun with wild scraggy wood” (Hofmann); but this would make sense only if the idea of darkness or night were added in thought (as by Steinfass), for which, however, there is still no warrant.
] (generally construed with ), c. conj. aorist, expresses the duration of the act until the arrival of a future event which is looked upon as possible; that is: “ until the day breaks ,” etc., “not until the day shall have dawned” (de Wette), cf. Mat 10:11 ; Mat 10:23 ; Mat 10:39 ff. Some commentators (Bengel, etc., Schott too, and Hofmann) join with ; incorrectly; it belongs rather to , which in the context has the accent. Taken with it would be a somewhat superfluous adjunct, if it be not at the same time applied, according to the thought, to , as is done by Dietlein, though without any linguistic justification.
, . . , used frequently in the classics of the break of day, when the light shines through the darkness; Polyb. iii. 104: .
] , . . , is not meant to designate the sun (Hesychius, Knapp, etc.), but the morning star; many interpreters (Besser, etc.) incorrectly understand by it Christ. The adjunct serves only further to complete the picture that of the morning which precedes the full day.
] belongs not to (Schott), far removed from it, to which it would form a somewhat dragging supplement; nor is it to be taken with the subsequent (Hofmann). For, on the one hand, the observation that the reference here is to a heart knowledge, would have a meaning only if contained an exhortation to such knowledge; and, on the other, the position of the words is opposed to this connection. Consequently can be joined only with the clause immediately preceding, . . . (de Wette-Brckner, Wiesinger, Fronmller). As to the reference of the figure, commentators are much divided among themselves. De Wette understands of “the time previous to Christianity, which still continues for those who were not in the faith, and to whom the readers belonged.” But opposed to this is the fact that in 2Pe 1:1 ; 2Pe 1:12 , the author speaks of his readers as believing Christians. Gerhard (with whom Brckner formerly concurred) takes the reference to be to the former condition of the readers, when as yet they did not believe. Against this, however, is the present . The only adequate meaning to attach to . is: the world in its present condition (Wiesinger, Brckner, in the 3d ed. of de Wette’s Commentary ). The world is the dark place which is illumined only by the light of the divine (more precisely: the prophetic) word; therefore the Christians do well to give heed to this word, since otherwise they would be in darkness. In taking exception to this view, Hofmann says that it is “a mistake to identify the place where the light shines with that where those are, for whom it is lit up.” In his view the meaning should be, that to him who looks into the final future, to which the prophetic word points, this word will perform a service similar to that of a light in a pathless region at night, this service, namely, “that the believer does not stand helplessly before the future, which lies before us like a confusion which is enveloped in night.” But against this explanation it must be urged, that the figure employed by Peter would be appropriate only if the place in which the shines were compared with that in which the believers are, and that the reference to the uncertain future is purely imported.
The words: . . . , show that for the believer another condition of matters will commence. The time when the day dawns in the hearts of the Christians, and the morning star arises, and when consequently they can do without the light, has been variously determined. According to Dorner, it is “a time within the development of the Christian life in the individual; that time, namely, when what is matter of history shall become living knowledge, influencing entirely the whole life” ( Lehre v. d. Pers. Christi , 2 ed. part I. p. 104). But such a separation of the development of the Christian life of his readers into two periods can the less be assumed here, that the author would thus accuse them of still possessing a purely outward Christianity, and it can hardly be supposed that he should have considered the word of prophecy as unnecessary for the advanced Christian. Early commentators already correctly applied the words to the Parousia. It is erroneous, however, to understand them of that event itself, for with the advent the morning passes into the perfect day. The point of time which Peter has in view is that immediately preceding the second coming, the time when the of the Son of man appears (Mat 24:30 ), when believers are to lift up their heads because their draweth nigh (Luk 21:28 ), when accordingly the morning star which ushers in the day shall arise in their hearts; similarly Wiesinger and Brckner. [54]
[51] Hofmann, too, interprets thus, only that he looks upon the fact, by which the word of prophecy is made “more sure,” not as being Christ’s transfiguration, with the divine testimony, but His resurrection and ascension.
[52] Steinfass, indeed, thinks that the are referred to; Gerhard has already proved the incorrectness of this assumption.
[53] Hofmann’s entirely unwarranted assertion: “It is in vain to appeal to the fact, that in Aristotle occurs as antithesis to ; the antithesis to there is ; on the other hand, , in its original meaning of ‘dry,’ is antithetical to ;” is contradicted by the passage itself to which he appeals, and which runs thus: (Arist.: ; Becker, II. 793); and how should mean “wet”?
[54] The difficulty of this verse is not diminished by the connection of the words . . . with ., and of . . . with (Schott), since, if these words are not to be almost meaningless, the question remains, what that morning is to which they refer. Schott, indeed, passes lightly over this difficulty by saying: “It is left to the reader to transfer this metaphor correctly to the dawn of the future day of perfect consummation.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2423
THE TESTIMONY OF PROPHECY
2Pe 1:19. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.
THAT persons ignorant of the grounds on which Christianity is established should doubt the truth of it, ought not to occasion us any surprise: for it must be confessed, that on a superficial view of the leading points contained in it, it does appear to surpass the bounds of credibility. That the God of heaven and earth should assume our nature, and be made in the likeness of sinful flesh; that he should thus humble himself, in order that he might in his own person bear, and expiate, the sins of his rebellious creatures; that, having wrought out in our nature a perfect righteousness, he should offer that righteousness to all who will believe in him, and accept it in their behalf for the justification of their souls before him; there is in all this something so wonderful, so glorious, so delightful, that it does indeed appear like a cunningly-devised fable; and one is tempted to say concerning it, as Job did under a similar impression of the manifold grace of God, If I had called to God, and he had answered me (and told me by an audible voice from heaven that Christianity was true), yet would I not believe that he hearkened to my voice [Note: Job 9:16.]. As Peter, when actually liberated from prison, wist not that it was true, but thought he saw a vision, so, when we have the actual experience of the Gospel salvation in our own souls, it actually seems at times to be a dream [Note: Psa 126:1.]. But it is no dream, no cunningly-devised fable; but a glorious reality. Of this the Apostle was well assured. He had received the most positive evidence of it from his own senses. He had seen his Lord transfigured upon the holy mount: and had heard the testimony which the Father had borne to him by an audible voice from heaven; This is my beloved Son, in whom I am well-pleased [Note: ver. 1618.]. But, however satisfactory this evidence was to him, it could not be so convincing to others, because it depended solely on the testimony of himself and the other two Apostles who were admitted to that sight, and because the inferences which he drew from what he had seen and heard would not commend themselves with the same force to others as they did to him. But there were other grounds on which all might feel the same assurance as he himself did. There was a more sure word of prophecy, which every one might examine for himself, and of which every one who did examine it was competent to judge. This no man could weigh without being convinced by it: he might as well doubt his own existence, as doubt the truth of Christianity, if only he examined the prophecies with a candid mind.
It is my intention to shew you,
I.
The evidence of our religion as founded on prophecy
Verily it is a sure word, that may well be depended on. Consider the vast collective body of prophecies: consider,
1.
Their fulness
[There is not any one point relating to Christianity that has not been the subject of prophecy. Every thing relating to Christ, his person, his work, his offices; his life, his death, his resurrection and ascension; his investiture with all power at the right hand of God; the nature, extent, and duration of his kingdom; and his second coming to judge the world; all has been fully and distinctly declared by holy men of God, who spake as they were moved by the Holy Ghost. Now I ask, Would any one have ventured to predict so many things respecting an impostor? Supposing that the dangerous ground of prophecy had been taken by any who conspired to deceive the world, would they not for their own sake have been satisfied with a few general predictions, that were capable of different interpretations, and that were likely in the common course of events to happen? Would any persons have undertaken to give beforehand so full, so large, so complicated a disclosure of all that should come to pass? But add to this,]
2.
Their minuteness
[It is surprising that prophecy should condescend to such minute occurrences as were actually foretold concerning Christ. Not only were the time and place of his nativity foretold, but his expulsion from thence to Egypt, and his subsequent abode at Nazareth. So again, not only was the manner of his death declared, but such minute circumstances as could not be conceived; such as the very words which his enemies should taunt him with, whilst yet he should hang upon the cross; and their offering him vinegar to drink; and even the manner in which they should dispose of his raiment, casting lots for one part, whilst they divided the rest. Now I ask, Could any but the omniscient God predict such things as these? things, which could not be fulfilled by any except by the very enemies who put him to death as an impostor?
But the evidence, as arising from the fulness and minuteness of the prophecies, will derive great strength from marking,]
3.
Their consistency
[Certainly, when we consider that the prophecies were delivered by different persons wholly unconnected with each other, at distant times and places, during the space of three thousand six hundred years, and that the things which they predicted were in appearance so opposite to each other; it is inconceivable, that no inconsistency should be found in any of them, if they were not inspired by the omniscient and unchangeable God.
Let us enter a little into this point.The person of the Messiah. He must be Jehovahs fellow, the mighty God, and yet a man, yea a worm, and no man, the very scorn of men and the outcast of the people. He must be the Root and yet the Offspring of David, Davids Son, and yet Davids Lord. He must be a Lion, and yet a Lamb. He must be a King, a Priest, and a Prophet, all in one. He must die, yet live. Though a Jew, he must die a Roman death, and yet not experience the same treatment as was shewn to those who were crucified with him, in having his bones broken: yea, he shall be pierced in his hands and feet, where the bones are so numerous, and by the soldiers spear also, and yet not have a bone broken. He shall die as a malefactor, and yet have his grave with the rich. He shall surfer thus under the hand of his enemies, and yet triumph; yea, and triumph by dying, and pass through the grave to his throne of glory; and, after standing at the tribunal of his rebellious creatures, summon the universe to his tribunal, and fix the everlasting doom of men and angels. Say, whether such apparent inconsistencies would ever have been predicted respecting an impostor, or, if predicted, would have been ever realized and fulfilled? There are, it is true, many prophecies which are not yet fulfilled. The restoration of the Jews, the conversion of the Gentiles, the universal establishment of Christs kingdom upon earth; these things have not yet taken place: nor have the prophecies taught us to expect that they should yet be accomplished. But the fulfilment of such diversified predictions which we have already seen, leaves us no doubt respecting the accomplishment of the remainder in due season: and this is one reason why the evidence from prophecy is so convincing; that it is ever growing stronger and stronger by the augmented and ever-increasing force which it receives, from the events which are yet daily taking place in the Church and in the world.]
This then may suffice for the first point which we were to consider, namely, the evidence of our religion as founded on prophecy. We now proceed to shew,
II.
The use which we should make of that evidence
We should take heed to it, and consider it well;
1.
To satisfy our minds respecting the Messiahship of Jesus
[In the world at large we have nothing to guide us in relation to this point: and even from Judaism we gain but little light. The whole Mosaic dispensation was dark and shadowy: and the very predictions which were handed down to us by successive prophets were so dark, that they were not understood by the very persons who uttered them [Note: 1Pe 1:10-12.]. But these prophecies serve us for a light, which, duly improved, will infallibly lead us to the Saviour, the Lord Jesus Christ. We may illustrate this by the star which appeared to the Magi in the East, which first of all directed them to Juda, then to Jerusalem, the capital of Juda. There they made inquiries respecting the person who was born King of the Jews. There, they learned that Bethlehem was to be the place of the Messiahs nativity: and Herod was the person who directed them to go to Bethlehem. But, when they were going thither, the star which they had before seen in the East went before them, and stood over the very house in which the infant was. So will prophecy guide us. At first we are informed, that the seed of the woman shall bruise the serpents head: but where or when to find him we know not. Next we find, that he shall be of the seed of Abraham; and in the particular line of Isaac, and of Jacob. Proceeding further, we are directed to the family of David; and are told that he shall come whilst the second temple is yet standing, and be born at Bethlehem. Then we come to all the minute particulars respecting him. He must have such a forerunner as Elijah: he must have the Holy Ghost descend upon him: he must work unnumbered miracles in confirmation of his word: he must be scourged, and yet crucified; (though his scourging was inflicted by Pilate in order to prevent his crucifixion). A thousand minute circumstances must attend his death: and on the third day he must rise again; and ascend to heaven, and send down the Holy Ghost upon his Disciples, and enable them to speak all manner of languages, and work all manner of miracles: and, by their instrumentality, he must so establish his kingdom in the world, that the gates of hell shall never prevail against it. Now, where shall I find the person in whom all these, and ten thousand other predictions, meet? I go to one and to another; but I am stopped in a moment: I do not find in them any two requisites. I then come to Jesus; and I find he answers the description in some particulars. I then follow him to see if other things concur to point him out: and the more minutely I examine, the more evidence I gain, without one single disappointment. As the lot for the discovery of Achan fell first on the tribe, then on the family, then on the household, and then on the individual; so does every prophecy lead me nearer and nearer unto Jesus. till they fix infallibly on him as the object of my pursuit Thus, I say, I take prophecy for my light; and I follow it, till it stands over the very person of my adorable Lord, and leaves me no possibility of doubt respecting his being the true Messiah, the Saviour of the world.]
2.
To lead us to an experimental sense of his excellency and glory
[We must not be satisfied with knowing that Jesus is the Messiah, but must seek to experience all the blessings of his salvation in our souls. Suppose a condemned criminal to receive a pardon from his prince, and at the same time a grant of large estates, and a title to all the highest honours of his kingdom; and the man were to satisfy himself with examining and ascertaining that the writing which conveyed to him these benefits, was not a forgery: what should we say of that man? Should we think him sane? Should we not expect that, as a rational being, he would leave his prison, and go forth to possess his estates and honours? Yet this is the very folly which we are guilty of. We are contented with ascertaining to our satisfaction the Messiahship of Jesus, and go not forth to him to obtain the blessings he has purchased for us. But let us remember, that a lamp is only to guide us through a dark place: when the day has dawned and the sun is risen, we are then to walk in the light of that sun, which will supersede the use of the glimmering taper we have just employed. Now thus it is that the Lord Jesus Christ, the true Morning-star [Note: Rev 22:16.], the Sun of Righteousness [Note: Mal 4:2.], will arise in our hearts, and will manifest himself to us, as he does not unto the world [Note: Joh 14:22.]. And, as light is its own evidence, so will he bring his own evidence along with him, and prove himself to be the Messiah by the blessings he imparts. Only let that God, who commanded light to shine out of darkness, shine into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2Co 4:6.], and we shall have the same evidence of his Messiahship as a man has of the suns existence when he is basking in the beams of its meridian splendour. This then is what we must seek. We must seek to have the day dawn, and the day-star arise in our hearts: and then we shall be able to say to prophecy, as the Samaritans did to the woman who had guided them to Jesus, Now we believe, not because of thy saying; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world [Note: Joh 4:42.]. It is said of heaven, that the glory of God doth lighten it, and the Lamb is the light thereof [Note: Rev 21:23.]: and thus may it be said of us when Christ has once revealed himself within us; so bright, so cheering, so glorious will be his presence in the soul!]
We may learn then from hence,
1.
The propriety of considering the evidences of our religion
[Were we habituated from our early youth to consider these things, how vain and impotent would be the efforts of infidels to shake our faith! If we regarded nothing but intellectual amusement, we can scarcely conceive a richer feast to the mind than the study of prophecy. But, when we reflect that on the truth of Christianity our eternal welfare depends, it is surprising that we are not more interested about this all-important subject. We should not be satisfied with believing Christianity, because our fathers have believed it: we should examine for ourselves. We should search the Old Testament Scriptures, which testify of Christ; and compare them with the New Testament, in which the fulfilment of the prophecies is recorded. Thus should we examine the foundation upon which we propose to build, and assure ourselves that it will bear the edifice which we design to construct upon it.]
2.
The folly of resting in them
[A man who lays a foundation proceeds to build upon it. And so must we do. We have ascertained beyond a doubt that Jesus is the Christ. But what does the assurance of that fact avail us, if we go not to him for the salvation which he has purchased for us? The Israelites, when they found the manna that was round about their tents, inquired, What is it? But when they had ascertained that it was a species of bread given them from heaven, were they satisfied with having learned that fact? No: they proceeded to gather it, each one for himself, and then to feed upon it from day to day. Do ye then so in reference to Christ, who is the true bread from heaven. Do not imagine, that because you know he has been given, and are acquainted also with the ends and purposes for which he has been given, you will receive any benefit from that. You must lay hold upon him, and feed upon him from day to day. If he be indeed, as he has declared, the light of the world, you must walk in his light. Then shall your path to heaven be clear, and your way delightful: and then shall you be prepared to dwell with him in that place, where the sun shall be no more your light by day, neither for brightness shall the moon give light unto you, but where the Lord shall be unto you an everlasting light, and your God your glory [Note: Isa 60:19.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: (20) Knowing this first, that no prophecy of the scripture is of any private interpretation. (21) For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.”
It appears to me to be a great beauty in the plan of this scripture. The Apostle had opened the Chapter, in giving glory to the Holy Ghost, concerning his great work of regeneration, . He then adverted to the glory of the Son of God as manifested in the Transfiguration of Christ’s own personal glory, anti his people’s interest in him. He next called the Church to the contemplation of God the Father’s testimony to his dear Son. And now, in conclusion, he calls upon the Church once more, to God the Holy Ghost, as the Founder of the Church, and the Almighty Minister in the Church, in the appointment of all the means of grace, by his holy word, his ordinances; and his whole train of prophecy, Reader! what an evidence here is, at once, both of the Godhead of the Holy Ghost, his Person, his Agency, his Almighty Sovereignty, and the divine authority of his Word? Hence we learn, that no prophecy of scripture is of any private interpretation. Oh! with what veneration is the Church called upon to receive the prophecies of God. And, while we bless God for all that is fulfilled, to be on the look-out, with humble, faithful watching, for all that remains to be fulfilled. Methinks, I would say for myself, whenever I open at any time the Scripture prophecies, these are not the Words of men, but what they have delivered here, is as ‘they were moved by the Holy Ghost!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
Ver. 19. A more sure word ] The authority of the Scriptures is greater than an angel’s voice, of equal command to God’s audible and immediate voice, and of greater perspicuity and certainty to us; for besides inspiration, it is both written and sealed.
As unto a light ] As the governor of a ship hath his hand on the stern, his eye on the pole star; so should we on Christ the day star, Rev 2:28 ; Rev 22:12 .
Until the day dawn ] Till there be a more full gospel light.
And the day star ] Christ the star of Jacob, the bright morning star, Rev 22:16 , the Sun of righteousness,Mal 4:2Mal 4:2 ;
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 21 .] The same i. e. the certainty of the coming of Christ, before spoken of, is further confirmed by reference to O. T. prophecy .
Fuente: Henry Alford’s Greek Testament
19 .] And we have more sure the prophetic word (first, for the construction: is predicative after : ‘ we have more sure :’ either in the sense of, a. we hold faster , making quasi-adverbial: or, b. we possess, more secure . Of these, the latter (see below) is the only one which suits the interpretation of the comparative which we prefer. And thus a double explanation is possible: 1. that the comparative alludes to what has gone before as its reason , as if it had been said , or . or .: i. e. ‘on account of this voice from heaven which we heard, we have firmer hold of, or esteem (possess) more sure, the prophetic word, as now having in our own ears begun its fulfilment.’ So c., , : the scholia, Grot., Bengel (“firmior fit sermo propheticus ex implemento”), al., and hesitatingly, De Wette. The great objection to such a view is, the omission of any such connecting particles as those above supplied. It is true the Apostle may have omitted them: but even supposing that, it is further against the view, that if such be the force of the comparative, the thought is not at all followed up in the ensuing verses. We come then to the other possible force of the comparative: 2. that it is used as comparing the prophetic word with something which has been mentioned before, as being firmer, more secure than that other. And if so, what is that other? The most obvious answer is, the voice from heaven: and this is at first sight confirmed by the consideration that one word would thus be compared with another, the with the . But then comes in the great difficulty, How could the Apostle designate the written word of God, inspired into and transmitted through men, as something firmer, more secure, than the uttered voice of God Himself? And our reply must be, that only in one sense of can this be so, viz. as being of wider and larger reference, embracing not only a single testimony to Christ as that divine voice did, but , . : as presenting a broader basis for the Christian’s trust, and not only one fact, however important. This is a modification of Huther’s view, which takes the comparison to be, that the testimony of the Transfiguration presented only the glory of Christ in the days of His flesh, whereas the prophetic word substantiates His future glory also. But this is insufficient, or rather is not strictly correct: for the Apostle clearly does regard the voice at the Transfiguration as a pledge of Christ’s future glory. Either of these is better than Calvin’s view: “non difficilis est hujusmodi solutio, quia hic respectum habet gentis su Apostolus: quum apud Judos indubium esset, a Domino profectum quicquid Prophet docuerant, non mirum est si dicat Petrus, firmiorem esse eorum sermonem: jam vetustas quoque ipsa semper aliquid reverenti secum trahit.” Bede’ [1] view is worth quoting: “si enim quispiam (inquit) nostro testimonio discredendum putaverit, quod in secreto gloriam Redemptoris nostri conspeximus divinam, quod vocem Patris ad eum factam audierimus, certe sermoni prophetico nemo contradicere, nullus de hoc ambigere audebit, quem divinis Scripturis jam olim insertum omnes verum esse testantur.” And so nearly, Estius. But in this case we should have expected . A modification of this view is found in Augustine, in Joan. Tract. xxxv. 8, vol. iii. pt. ii., “quia nos non ibi fuimus, et istam vocem de clo tunc non audivimus, ait ad nos ipse Petrus, Et habemus certiorem propheticum sermonem. Non audistis vocem de clo delatam, sed certiorem habetis propheticum sermonem” (see the same more fully expanded in his Serm. de Scripturis xliii. (xxvii.) 3, 4 (5), vol. v. p. 256). But then we should have expected . Of course, all attempts to shelve the comparative by making it into a positive ( Wir haben ein festes prophetisches Wort , Luth.), or a superlative (“habemus firmissimum sermonem propheticum,” Beza), are out of the question. cannot be as Sherlock, Griesb., N. T. prophecies, nor as Benson, al., O. and N. T. prophecies combined, on account of the subsequent expression in ch. 2Pe 2:1 , which confines it to O. T. times), to which ye do well in paying attention (cf. Joseph. in reff. , sc. , gives the idea of adherence, not merely of notice: compare Heb 2:1 ), as to a candle (the figure is taken from the lighting of a candle at night, and the imagery is as in Rom 13:12 , , ) shining in a dark place ( ( ), lit. dry, arid : hence neglected, dirty, dark: “Aristoteles de coloribus opponit . .” Wetst. (which seems to answer Kypke, who questions if the sense “dark” can be proved except from Suidas and the grammarians). Suidas gives , , : and so Hesych., , ) until day shall dawn (aor. in the sense of ‘futurus exactus:’ the fact involved in the coming in upon and putting an end to the state indicated by the pres. participles above. The belongs more naturally to than to , because that which follows relates to the readers, not to the word of prophecy. For in the sense of dawning, see ref. Polyb. Plut. moral., p. 893 E, uses it of lightning, ) and the morning-star shall rise in your hearts (it is said by the Commentators quoting from one another, that is taken by Hesych. for the sun. But he merely says, , , . And as there is no precedent, so also is there no occasion, for thus understanding it here. The dawn of the day is accompanied by the rising of the morning-star. It is not quite clear, what time is here pointed out by the . Gerhard says, “Petrus h. l. docet, scripta prophetica lucem quandam tenuem tempore V. T. exhibuisse, donec per verbum evangelii et operationem Spiritus sancti uberior, clarior et perfectior lux divin notiti in N. T. fuerit secuta.” But it is entirely against this view, that the pres. makes it necessary, as indeed does the whole context, that the time spoken of, which the is to put an end to, should be present . De Wette modifies this last view by saying, that this O. T. darkness of the pre-Christian time still endures for those who have not yet embraced the Christian faith. But this would make the readers, who are said, 2Pe 1:12 , to be , to be still unconverted to Christianity. Bed [2] , Calvin, al., understand it of the glorious day which is to come when the Lord shall be manifested. So Bed [3] : “ad lucernam noctarnam pertinet quod ‘filii Dei sumus et nondum apparuit quid erimus.’ Et in comparatione quidem impiorum, dies sumus, Paulo dicente, Fuistis aliquando tenebr, nunc autem lux in Domino. Sed si comparemur illi vit in qua futuri sumus, adhuc nox sumus, et lucerna indigemus.” So Calvin, “Ego hanc caliginem ad totum vit stadium extendo, ac diem tunc nobis illucere interpreter, quum facie ad faciem videbimus quod nunc cernimus per speculum et nigmate:” so Dietlein, al. Others, as Grot., al., De Wette, Huther, think that some state in the readers themselves is pointed at, which is to supervene upon their present less perfect state: Grot. interpreting it of their attainment of the gift of prophecy: De Wette of their arriving at full conviction of the certainty of the coming of Christ: Huther, much the same, adding, “The writer distinguishes between two degrees of the Christian life: in the first, faith rests upon outward evidences, in the second, on inward revelations of the Spirit: in the first, each detail is believed separately as such: in the second, each is recognized as a necessary part of the whole. And hence the being in the former is naturally called a walking , in the light of a , while the being in the latter is a walking in the light of the morning.” And this latter I believe to be nearly the true account. That which refers the words to the time of the Lord’s coming is objectionable, because thus, 1. the time of the Christian’s walk here, in which he is said to be light in the Lord, would, not comparatively (as Bede’s [4] above), but absolutely, be described as a walking in darkness by the slender light of O. T. prophecy: 2. the morning-star arising in men’s hearts is not a description which can apply to the Lord’s coming. So that, whatever apparent analogy there may be with the comparison used in Rom 13:11 ff., the matters treated of seem to be different. At the same time it may well be, that the Apostle should have mingled both ideas together as he wrote the words; seeing that even in our hearts the fulness of the spiritual day will not have arisen, until that time when we see face to face, and know even as God knew us):
[1] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
[2] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
[3] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
[4] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.
Fuente: Henry Alford’s Greek Testament
2Pe 1:19-21 . The Transfiguration confirms Prophecy . “Thus we have still further confirmation of the words of the prophets, a fact to which you would do well to give heed, as to a lamp shining in a murky place, meant to serve until the Day break and the Day-Star arise in your hearts. Recognise, above all, this truth, that no prophecy is restricted to the particular interpretation of one generation. No prophecy was ever borne through the instrumentality of man’s will, but men spoke, direct from God, impelled by the Holy Spirit.”
Fuente: The Expositors Greek Testament by Robertson
2Pe 1:19 . -g0- . Originally a legal term. See note 2Pe 1:10 ; cf. Phi 1:7 , 2Co 1:21 . , i.e. all in the O.T. scriptures that points to the Coming of the Messiah. The prophecy is now supported by its partial fulfilment in the Transfiguration. . “to which ye do well to take heed”. “ . c. a or. part. is the normal way of saying ‘please’ in the papyri, and is classical” (Moulton Proleg. p. 228). . . Spitta would eliminate the words as a gloss founded on Psa 119:105 ; Psa 119:4 Esdras 12:42. , properly =“dry” or “parched”: then “squalid” or “rough”. Here it means “murky”. In Aristot. de Color . 3 is opposed to . . “Morning-star.” Not found elsewhere in Biblical Greek. The LXX word is . In the poets, the word is always applied to Venus (Cicero, Nat. Deorum , 2, 20).
This verse has been much discussed. It may be well to mention three grammatical points that emerge. (1) The reference of . It is simplest to understand it as referring to the content of the preceding clause , and not to alone, viz. the fact that the . is now . on account of the Transfiguration. (2) . . . is to be taken with , not with . (3) . . is connected with alone, and not with . With these presuppositions we may briefly consider the two leading interpretations.
1. Mayor may be taken as representative of the view that the verse is wholly an exhortation to “search the Scriptures”. There are three stages: the prophetic lamp ( ); the Gospel dawn ( .); the inner light of the spirit ( .). “The lower degree of faith in the written word will be followed by divine insight”. He compares Euth. Zig. , , . ( cf. Huther. Alford). The objection to this view is that it seems to ignore the place given to the Transfiguration as a religious fact for writer and readers alike ( ).
2. Another and more probable view naturally takes as referring to the Second Advent. This preserves the usual meaning of in the Epistle, and it also gives point to the striking sequence of metaphors. The is the confirmation of the prophetic word by the Transfiguration which the writer has given them ( cf. 2Pe 1:16 ); and this is made all the more probable if we take the reference suggested for in (1) above. The . would be the world in which they live ( cf. Psa 119:105 ). This lamp is meant to serve until the glorious appearing. One objection to the eschatological interpretation of . . . is the phrase which implies an inward Coming. This is largely repelled if we accept its grammatical connection with alone ((3) above). “The Morning-Star arises in their hearts, when the of the approaching Day are manifest to Christians. The fulfilment of their hope is at the door: the Lord is at hand” (von Soden). See note on 2Pe 1:9 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Pe 1:19-21
19So 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. 20But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, 21for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.
2Pe 1:19 “the prophetic word” This refers to either (1) OT texts (i.e., 2Pe 1:17) or (2) NT Apostolic witness (cf. 2Pe 1:12; 1Jn 1:1-5).
“made more sure” God’s OT revelation is confirmed in the NT revelation. The OT is surely crucial to a full understanding of the NT (cf. Mar 1:1-3).
This whole paragraph is related to the delayed Second Coming, which some began to doubt. Peter wants to assure his readers by
1. his own experience of the new age (i.e., Jesus’ transfiguration)
2. the fulfillment of prophecy in the life, teachings, death, and resurrection of Jesus
The new day had arrived and will be consummated (i.e., as a lamp shining, as Venus rising). See. F. F. Bruce, answers to Questions, p. 130.
“a lamp shining in a dark place” This is an allusion to Psa 119:105 and possibly Pro 6:23. God has provided fallen humanity all the information they need to respond to Him by faith (i.e., revelation, inspiration, and illumination). God’s self-revelation through the OT and supremely through Christ, which is recorded and explained by NT authors, is fully adequate (although not exhaustive). This revelation (OT and NT) is like a light shining in the darkness of human and angelic sin and rebellion. But one day the far better brighter light (i.e., a face-to-face encounter with Christ) will illuminate every believer’s heart and mind. The goal of revelation is not information, but salvation (i.e., restored, intimate fellowship).
The false teachers claimed to have a special revelation from deity, but Peter affirms that Jesus is God’s full and complete self-revelation.
“the morning star” This is literally “light bearer” or “daystar” (cf. Rev 2:28; Rev 22:16). From this Greek term we get the English word “phosphorus.” This aspect of a light shining has several OT connotations.
1. It is related to the Hebrew term helel, translated “morning star” (Lucifer in Latin, cf. Isa 14:12), usually referring to the planet Venus.
2. It relates to the coming Messiah in Num 24:17 (i.e., “a star shall come forth from Jacob”) and Mal 4:2 (i.e., “The sun of righteousness will rise”).
3. It relates to resurrected saints in Dan 12:3 (i.e., “will shine brightly like the brightness of the expanse of heaven”).
4. It relates to the royal incarnated Messiah in Rev 22:16 (i.e., “the offspring of David the bright morning star”).
“rises in your hearts” In context this refers to the existential encounter with God brought about by His own self-revelation in Scripture (OT), Jesus (incarnation), and Apostolic writings (NT). At some point fallen humans have an “aha” moment of understanding. God’s truth breaks into our consciousness. This process of understanding and conviction is guided by the Holy Spirit (cf. Joh 6:44; Joh 6:65).
Christianity begins as an individual’s encounter and faith response to God in Christ. It issues in a corporate experience of family love and family service (cf. 1Co 12:7). See SPECIAL TOPIC: THE HEART at Mar 2:6.
2Pe 1:20 “Scripture” This is one of several verses in the NT that speak of God’s self-revelation in OT and NT writings (i.e., Scripture).
1. Mat 5:17-19
2. 1Co 2:9-13
3. 1Th 2:13
4. 2Ti 3:16
5. 1Pe 1:23-25
6. 2Pe 1:20-21
7. 2Pe 3:15-16
The essence of all of these is that Scripture is from God and of God, not human in origin. God inspired the writers (cf. 2Pe 1:20-21) and their writings (cf. 2Ti 3:16).
“a matter of one’s own interpretation” This phrase surely expresses the existing tension caused by the false teachers in the churches. It is possible that they were quoting Scripture and then putting their own spin on it (which is also common today).
In context it is difficult to know whether this phrase refers to (1) the OT writers or (2) the contemporary false teachers. If the first option, it speaks to the theological concept of inspiration (cf. 2Ti 3:16). The following verse seems to confirm this interpretation. If the second option, it speaks of the theological concept of illumination (i.e., that the Spirit guides believers in interpreting the Bible).
It must be stated that the evangelical concept of “the priesthood of the believer ” is usually understood as the Spirit-given ability to interpret the Bible for oneself. However, biblically, the phrase refers to the church as the agent of accomplishing the Great Commission, cf. 1Pe 2:5; 1Pe 2:9; Rev 1:6. Notice in the OT (cf. Exo 19:6) and the NT the phrase “the priesthood of believers” is plural (i.e., corporate), not individual.
2Pe 1:21 “men moved by the Holy Spirit” This is literally “carried,” which is a present passive participle. This adds emphasis to the truth that the Bible is God’s message, not a human message! It is true that the Bible is in human words, but humans were uniquely guided by the Spirit. The Bible is not exhaustive truth, for no human can comprehend that level of reality, but it is trustworthy, adequate truth about God, about sin, about salvation, about godly living, and about eternity.
The exact method of inspiration varies.
1. theophanies
2. Urim and Thummin/lots
3. dreams
4. visions
5. trances
6. angels
7. symbolic acts
8. special events and interpretations
The questions remain (1) does God give the content and the human author the form or (2) does God give both?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
a more sure, &c. = the prophetic (Greek. prophetikos. See Rom 16:26) word (App-121.) more sure.
whereunto = to which.
that ye take heed = taking heed; “in your hearts” should follow here.
light. App-130.
shineth. App-106.
dark. Greek. auchmeros. Only here.
dawn. Greek. diaugazo. Only here.
day star. Greek. phosphoros. Only here.
arise. It will be a fulfillment of Num 24:17. Mal 4:2. Not a spiritual experience.
Fuente: Companion Bible Notes, Appendices and Graphics
19-21.] The same-i. e. the certainty of the coming of Christ, before spoken of,-is further confirmed by reference to O. T. prophecy.
Fuente: The Greek Testament
2Pe 1:19. , we have a more firm) He does not say, more clear, but more firm. Wherefore it is here unnecessary to inquire [or discuss] concerning the difference in the clearness of prophecy before and after its fulfilment. But, undoubtedly, the word of prophecy becomes more firm from its fulfilment: Rom 15:8. For the same reason the word spoken by prophets is not more firm than that spoken by apostles, either in itself or in relation to those to whom Peter writes: 2Pe 1:12; 2Pe 1:16.[3] Even the word of prophecy was always firm of itself; but it became more firm, I will not say in the minds of the apostles, but at all events in the minds of their hearers (in whose name he says, we, not ye have), to whom the apostles were demonstrating the complete fulfilment which had already taken place in Jesus Christ, and were, moreover, drawing inferences from this as to its future fulfilment. The day when it dawns upon, you, confirms the fact that you saw correctly, however indistinctly, the objects which you had already seen more faintly by the light of a lamp. See note on 2Pe 1:20, does not become.- , the word of prophecy) The words of Moses, of Isaiah, and of all the prophets, make up one word, in every way consistent with itself. For Peter does not now bring forward individual sayings, but he embraces their whole testimony, as now laid open. Comp. Act 10:43. Moses, too, had been with them on the mount.-, well) Peter does not upbraid them for their dulness, in still attaching greater credit to the prophets than to himself and the rest of the apostles. Every one ought to praise that which is the support of his own faith, on which he especially rests. He calls them, however, to further objects.- , taking heed as) The light of the day does not take away the beholding and looking upon the lamp, but yet it overpowers it. By the greater light, the lesser one is both acknowledged to be lesser, and is strengthened: by the lesser light, the excellence of the greater one is shown. [Grateful remembrance of it is inculcated; comp. ch. 2Pe 3:2.-V. g.]-, a lamp) which is used in the night. [But the lamp of prophecy even still benefits those now walking in the day.-V. g.]-) which was shining, [but Engl. Vers., present, that shineth.] It is imperfect (as , when we were, 2Pe 1:18); for there follows, until the day should dawn, etc., with the same force of time, not in the present, , , (may) dawn, rise.-, dark) where there is neither water nor light.-, place) Such a place is our heart.- , until) The use of Scripture is not altogether taken away in the case of the enlightened, especially in convincing others, as we learn from the example of Peter himself. Comp. until,[4] Mat 1:25. And yet the enlightened now possess that very thing of which the prophets testify. Wherefore John, for instance, in his first Epistle, while he writes to such persons, and so often reminds us that he writes, never appeals to the prophetic, It is written; he only adduces the testimony of the apostles: for the darkness was past, and the true light was now shining; 1Jn 2:8. And so you may find that the phrase, It is written, is of much more frequent occurrence in the older books of the New Testament, than in those which were written afterwards.-, the day) The full light of the New Testament. See how the light of a lamp differs from that of the day! just so does the light of the Old Testament differ from that of the New. See the first Epistle of Joh 2:8.-, should dawn) Having burst through the darkness.-, the morning star) Jesus Christ: Rev 22:16.
[3] Nor is even the word of the prophets preferred either to the seeing or to the hearing of the apostles. The day, in fact, is what prevails in the New Testament: and a choice beam of the day itself was the seeing and hearing on the holy mountain: so far is it from being the case, that the palm must he given to the lamp.-V. g.
[4] Including the time fixed on as the limit. So here until does not exclude the time being, when the day was shining.-E.
Fuente: Gnomon of the New Testament
whereunto
That is, made more sure by fulfilment in part. Fulfilled prophecy is a proof of inspiration because the Scripture predictions of future events were uttered so long before the events transpired that no merely human sagacity or foresight could have anticipated them, and these predictions are so detailed, minute, and specific, as to exclude the possibility that they were mere fortunate guesses. Hundreds of predictions concerning Israel, the land of Canaan, Babylon, Assyria, Egypt, and numerous personages–so ancient, so singular, so seemingly improbable, as well as so detailed and definite that no mortal could have anticipated them–have been fulfilled by the elements, and by men who were ignorant of them, or who utterly disbelieved them, or who struggled with frantic desperation to avoid their fulfilment. It is certain, therefore, that the Scriptures which contain them are inspired. “Prophecy came not in olden time by the will of man; but holy men of God spake as they were moved by the Holy Ghost” 2Pe 1:21.
a more sure Or, the word of prophecy made more sure.
dark place Or, squalid place. Psa 119:105; Joh 1:4; Joh 1:9.
Fuente: Scofield Reference Bible Notes
a more: Psa 19:7-9, Isa 8:20, Isa 41:21-23, Isa 41:26, Luk 16:29-31, Joh 5:39, Act 17:11
ye do: Act 15:29, Jam 2:8, 3Jo 1:6
a light: Psa 119:105, Pro 6:23, Isa 9:2, Isa 60:1, Isa 60:2, Mat 4:16, Luk 1:78, Luk 1:79, Joh 1:7-9, Joh 5:35, Joh 8:12, Eph 5:7, Eph 5:8
the day: 2Co 4:4-6, 1Jo 5:10, Rev 2:28, Rev 22:16
Reciprocal: Exo 27:21 – Aaron Exo 35:29 – the Lord Num 8:2 – General Num 24:17 – a Star Jos 6:15 – about the dawning Job 38:12 – the dayspring Psa 119:130 – entrance Pro 4:18 – General Pro 22:20 – General Pro 23:26 – let Pro 30:1 – even Ecc 12:12 – by these Son 2:17 – the day Son 4:6 – day Son 8:2 – who Isa 14:12 – Lucifer Isa 34:16 – Seek Isa 42:9 – new things Isa 44:26 – confirmeth Eze 40:25 – windows Dan 9:2 – understood Hos 6:3 – his going Zep 1:1 – word Zec 14:6 – not Mal 4:2 – the Sun Mat 2:9 – the star Rom 3:2 – because 2Co 4:6 – shined 1Th 1:5 – in much 2Ti 3:16 – All 1Pe 1:10 – which 1Pe 1:25 – this 2Pe 3:2 – ye may Rev 19:10 – for the
Fuente: The Treasury of Scripture Knowledge
PROPHECY THE GUIDE TO CHRIST
Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.
2Pe 1:19
Such is St. Peters description of prophecy. He speaks of certain dark spots covering the earth, and scattered over the surface of humanity, upon which a sudden light has burst; just as on a spring day a beam of sunshine will force its way through a reft in the obscuring clouds.
I. This light is prophecy.What the dark places are we need not doubt. The writings of Jew and Gentile alike tell us this. These convince us that men were then living who were like ourselves in every respect, anxious to know the truth, having thoughts and aspirations similar to our own; men who realised to themselves the warfare between the spirit and the flesh, the spiritual and the natural man; who knew as well as we do (though they spoke of it in different language) the keen strife which is carried on within the man between good and evil, and wondered which of the two would be triumphant. These men longed to know the issue of the conflict between right and wrong, and these yearnings are evidence that the dark places existed. To these longings we may say, without the least hesitation, Prophecy was as a light that shineth in a dark place. All doubts, all difficulties could be resolved by the light which was thrown by the Holy Ghost, Who spake by the prophets. Such we may presume to have been the use of prophecy in the dark times that prevailed before the coming of Christ. Prophecy was a light which guided the erring into the truth, and assured the doubters that He Whom they sought was not far from them if haply they might feel after Him and find Him.
II. And at the time when Christ came, and in the early Apostolic age, when, undoubtedly, this remarkable Epistle of St. Peter was written, prophecy had still its function to fulfil. Otherwise why should St. Peter have added the words whereunto ye do well that ye take heed? There were at that time both Jews and Christians to whom prophecy was a light. There can be no doubt about this; for
(a) The Jews saw in their dissensions, which marked the concluding years of the existence of Jerusalem, the clearest signs of the decay of Israel, so far as it had existed as a nation.
(b) And to the Christian in the Apostolic age prophecy also had its message.Of course, inasmuch as the greater part of the earlier Christians were converts from Judaism, the prophecies, whether typical or verbal, were cited by the Apostolic teachers in such a way as to convince them of the identity of the two covenants, the Gospels of the Old and New Testaments respectively. This is evident to any careful reader of the Epistles to the Romans and to the Hebrews.
III. If we turn from the Apostolic age to the writings of Christian teachers in the second century of the Christian era, you will notice that a very striking use of prophecy is made, when the prophetical words of the Old Testament are cited to those who had been brought up from their infancy in the Christian faith. When no controversy existed between Jews and Christians it may be said, as a general rule, that the prophecy of the Old Testament is quoted just as any book of the New. Prophecy is employed, just as the Gospels or Apostolical writings are, to show the importance of some Christian virtue or some article of Christian faith. Throughout the writings of the so-called Apostolic Fathers there is not a single passage cited from the prophets as evidence of the supernatural character of the Kingdom of Christ. That was taken for granted as a fact, thoroughly accepted by those to whom these early letters were written. In other words, in early Christian times prophecy was not used for controversial purposes, it was employed simply to show people the importance of practical religion.
IV. Prophecy has not even now lost one jot or tittle of its importance.It continues to be a light which guides men to Christ, and keeps them with Him. And this it does, not only because the predictions contained in prophecy declare that God is the Author of prophecy, but because the prophecies themselves imply the presence of Christ with His prophets. Prediction is indeed evidential, but prophecy is such in a far higher sense. For prediction only teaches us that there is such a supernatural fact as that God has revealed the future to man. It shows us that God did not leave Himself without witness to the truth, either in the land of Balaam the alien, or that of Isaiah the Jew. The power of prediction, like that of miracles, was only incidental to the prophetical office. Prediction was not the essence of prophecy, but only subsidiary to it, as a sign to unbelievers. But to us prophecy is as the light that guides us to Christ, because each page of prophecy, whether predictive or not, argues the presence of Christ with the prophets.
Illustration
If the prophecies are to be a light to us, beware lest that light be quenched. St. Paul has an important text which may be applied as a caution to all who study their Bibles with minuteness. If the whole body were an eye, where were the hearing? If a life is spent in mere textual or verbal criticism, what is gained if the Divine words are not realised in the heart? What does a man gain if he succeeds in assigning to the various sections of the Bible dates which will satisfy the opinions of others besides himself, unless those words which he handles so lightly, and perhaps flippantly, have some effect upon his life? The Bible cannot be studied too critically, too minutely, but let every one who ventures on that task remember the two inspired cautions: If the whole body were an eye, where were the hearing? Ye do well that ye take heed [unto prophecy], as a light that shineth in a dark place.
Fuente: Church Pulpit Commentary
2Pe 1:19. More sure is from the one Greek word BEBEIOS which Thayer defines, “Stable, fast, firm; sure, trusty.” The word more is unnecessary because no comparison is being made, but only some additional information that corroborates the report that Peter just made of his own personal knowledge; nothing could be surer than it. No particular prediction is cited but the fact of there having been such statements made by the prophets of old time is the point Peter is making. The apostle advises his readers to take heed unto those prophecies. He compares them to a light penetrating the dark place meaning the (then) future. Until the day dawn means the day of the fulfillment of those prophecies, at which the day star (morning star) who is Christ (Rev 22:16) will arise in your hearts. The study of the many prophecies of Christ in the Old Testament (too numerous to cite here), will bring one up to the fuller report in the history as given in the New Testament, and it will be like the morning star that announces to the world that a new day has dawned. In the words of the wise king of Israel. such a procedure of the study will be like the “shining light, that shineth more and more unto the perfect day” (Pro 4:18).
Fuente: Combined Bible Commentary
2Pe 1:19. And we have more sure the prophetic word. Such is the literal rendering of a clause the exact point of which is not a little uncertain. The context, specially what is said in 2Pe 1:20-21, chap. 2Pe 2:1, shows that we are to understand by the prophetic word here (cf. the phrase the Scriptures of the prophets in Rom 16:26), neither the Gospel (Luther), nor the written or spoken prophecies of the New Testament, nor these along with the Old Testament prophecies (Plumptre), but Old Testament Scripture itself as a whole, or the sum of Old Testament prophecy regarding Christ. It is clear, too, that a comparison is instituted. For the adjective, which is elsewhere used to describe the promise as sure (Rom 4:16), the word spoken by angels as stedfast (Heb 2:2), the anchor of the soul as sure and stedfast (Heb 6:19), etc., is not to be rendered very sure as some have imagined, but means more sure, or more stedfast. The question, therefore, is whether the prophetic word is compared with itself or with something else. There is much to be said on both sides. Some, indeed, who favour the latter view, take the comparison to lie between the prophetic word and the cunningly devised myths, which have been already repudiated. This, however, is unlikely. With much better reason others conceive the prophetic word as it once was to be compared with the same word as it now is, the point being that its entire testimony on the subject of Christs power and Coming has been made surer than before by the historical accomplishment of so much of its witness to the Messiah, or (as others prefer to put it) by the confirmation lent it through the record borne to Christ in the voice and the glory of the Mount of Transfiguration. The clause might then be rendered, and we have the prophetic word made more sure. So it is paraphrased by Mr. Humphryhaving been witnesses of His majesty and hearers of His voice from heaven, we have the word of prophecy made more firm (as a foundation of our faith) by the fulfilment which it has received (Comm. on the Revised Version, p. 450). Among the English Versions, the Rhemish and the Revised adopt this view. The A. V. itself is wrong. The clause, however, admits another meaning, which may be freely given thus: and we have a more sure word, namely the prophetic word; or, we have something surer still, namely the prophetic word. In this case the testimony of the Old Testament is referred to as of greater certainty, or as carrying in it greater power of conviction, than even the voice heard at the Transfiguration. The comparison thus becomes one between the exceptional testimony of the heavenly voice and the familiar testimony of Israels ancient Scriptures. The advantage is given to the latter as a ground for confidently expecting the Lords Coming. Why this is the case the writer himself does not say. Various reasons have been suggested. Peter has been supposed to assert this greater sureness for O. T. prophecy, e.g., because it was more venerated on account of its age (Calvin, Whitby, etc.); or because it was a permanent witness and one open to all, while the witness borne through the Transfiguration was transient and seen only by a select three (Scott, etc.); or because it was a direct witness to Christs Coming, while the Transfiguration was merely a historical scene, amounting at the best to a type or presumption of that event (Sherlock, etc.); or because it was not a single testimony and one dealing with only a part of the truth, as was the case with the voice, but a cumulative and continuous testimony, and one covering all that bore upon Messiahs sufferings and glory (Alford). Be the reasons what they may, it would be natural enough for a Jew like Peter to claim for the Jewish Scriptures a superiority over all other forms of testimony. And on this view, which is now followed by many excellent interpreters, we get a sense entirely germane to the context. The writer has expressed his wish to do all in his power to secure their perpetual regard for the truths in which his readers had been instructed. His own belief in the certainty of his Lords Coming is at the foundation of this anxiety. He desires to see his readers equally assured in the same expectation, and with that view particularizes two reasons for the belief. The one is what he himself saw on the Mount; the other is what others have as well as he, namely the prophette testimony of the Old Testament. Each of them he puts forward as a valid witness. But he gives the preference to the one which could not be regarded as limited or exceptional.
whereunto ye do well giving heed. With the formula compare the similar usages in Act 10:33; Php 3:14; Heb 2:1; 3Jn 1:6. It implies careful, earnest, believing attention.
as unto a lamp shining in a dark place. The term rendered light by the A. V. means lamp or torch. It is the one used in Mat 5:15; Mar 4:21; Luk 8:16; Luk 11:33; Luk 11:36; Luk 15:8; Rev 18:23; Rev 22:5 (in all which it is rendered candle in the A. V.); and also in Mat 6:22; Luk 11:34; Luk 12:35; Rev 21:23; Joh 5:35 (in which last it describes the Baptist). With its application to the prophetic word compare Psa 119:105. The epithet dark (of which this is the only N. T. example) means literally dry, arid, and then dingy. It perhaps combines here the two ideas of squalid (as the R. V. gives it in the margin) and gloomy. This dark place, the squalid gloom of which is being pierced by the prophetic word, is understood by some to refer to a low state of spiritual knowledge and experience, which is to yield to a higher state of illumination and assurance in the case of Christians. It is best taken, however, as a figure of the world itself. Compare the prophetic description of darkness covering the earth (Isa 60:2, etc.).
until (the) day shall dawn and the day-star arise in your hearts. Two of these words are peculiar to the present passage, namely dawn and day-star. The former (which is different from the term in Mat 28:1; Luk 23:54) means to shine through, and is therefore peculiarly in point where the idea to be expressed is, as here, that of the morning-light as it first breaks through the darkness. The latter is to be taken in the strict sense,not as equivalent to the sun, or generally to the light, but as referring to the day-star, the light-bringer (as the term literally means) which appears with the dawn. How are these figures, therefore, to be interpreted here? Many of the best commentators are of opinion that, on account of the definition in your hearts, and for other reasons, a subjective application must be given to the whole sentence, and that it is to be connected immediately with the previous giving heed. In this way the idea is taken by some to be, that the prophetic word must be attended to until the present imperfect measure of grace and knowledge in the believer gives place to an immediate perception and clear assurance, which will supersede the necessity for such prophetic light. The analogy of similar figures elsewhere, however (see specially Rom 13:11, etc.), is in favour of the objective sense. The reference, therefore, seems to be to the day of Christs Second Coming, in comparison with which the present state of the world is the time of night and darkness. The prophetic word to which believers are to give earnest heed is a lamp which is to go on shining until the Christ of whom it testifies appears. The fact that this is the ministry it is meant to serve is the reason why they ought to give such heed to it. And when the day of the Lords Advent, which shall be like the rising of dawn upon the world, is about to enter, as enter it certainly shall, its signs shall make themselves known to Christs own flockin their hearts shall rise a light and assurance like the day-star, which comes with the day and attests its full entrance. Those, therefore, are right who think that the particular point of time in view is that immediately heralding the Second Advent itself, the time when the sign of the Son of man appears (Mat 24:30), when believers are to lift up their heads because their redemption draweth nigh (Luk 21:28), when accordingly the morning-star which ushers in the day shall arise in their hearts (Huther).
Fuente: A Popular Commentary on the New Testament
Observe here, That the Scriptures, or written word of God, are a more sure word to us than any voice from heaven, or revelation whatsoever; not that there was any uncertainty in the Lord’s voice uttered from heaven at Christ’s transfiguration, but because that transient voice was heard only by three, and might be mistaken or forgotten; whereas the Holy Scriptures are a standing and authentic record, and a most sure ground for faith to build upon; and accordingly our apostle tells them, they should do well to attend unto the written word, that is, the Scriptures of the Old Testament, as unto a light that shined in that dark time, until, by considering those ancient prophecies, and comparing them with what Christ hath done and suffered, they might find the day dawning upon them, and the morning star, the Holy Spirit, arising in their hearts, so enlightening and convincing them, that no more doubts or scruples should be left in them, concerning this great truth, attested by a voice from heaven, and confirmed by the writings of the prophets, namely, that Jesus is the true and promised Messias, and really the Son of God.
Learn hence, That the written word of God is a surer word, more to be depended and relied upon than any voice from heaven, though attested by the greatest and most eminent apostle, and consequently to be more heeded and regarded by us; nay, farther, the sanctifying operation of the Holy Spirit in and upon the hearts and lives of sincere and serious Christians is a more certain and indubitable evidence of their salvation, than if an angel should come from heaven on purpose to tell them that they should certainly come thither; for the testimony of an angel, at the highest, is but the testimony of a creature; but the testimony of the sanctifying Spirit is the testimony of God himself; it is therefore the sure word that we are to attend unto; and that revelation of God’s will, being final, is and ought to be attneded to, before any pretended or real revelations whatsoever: We have a more sure word of prophecy; whereunto ye do well that ye take heed, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
2Pe 1:19. We have also Peter speaks here in the name of all Christians, a more sure word Than that voice from heaven, or any particular revelation, not in itself, but more satisfactory to us, as being less liable to be mistaken; of prophecy He means the prophecies of the Old Testament concerning the Messiah, which, one being consistent with another, and connected together, might properly be represented as one and the same word of prophecy. Some are of opinion that the apostle intended no comparison in this place, but that the comparative is used for the positive, and that his words were only intended to signify a very sure word of prophecy, or prophetical word; and it is certain that there are many instances in the New Testament of a similar kind, in which, though the comparative degree is used, the positive or superlative is evidently intended. Others assert, with much truth and propriety, that the series of prophecies contained in the Old Testament concerning Christ, when explained in the light of the New Testament, is a much clearer proof of Jesus being the Messiah, than any single miraculous fact, such as Christs transfiguration was. Whereunto Unto which chain of prophecy concerning the conception and birth, the character, doctrine, miracles, sufferings, death, resurrection, ascension, and exaltation of the Messiah, with the erection and establishment, the extent, prosperity, and duration of his kingdom, and his second coming to raise the dead, and judge the world in righteousness all evidently accomplished in Jesus of Nazareth, ye do well to take heed In order that your faith, instead of being shaken by the objections of the enemies of the gospel, may be more fully confirmed; even as unto a light , a lamp, that shineth in a dark place The whole world anciently was indeed a dark place with respect to the knowledge of divine things, except that little spot, Judea, where this light shone; until the day should dawn Till the full light of the gospel should break through the darkness. As is the difference between the light of a lamp and that of the day, such is that between the light of the Old Testament and that of the New. Or the apostle meant by these words, that those to whom he wrote should attend to these prophecies concerning the Messiah, and compare them with the facts attested by the apostles and evangelists concerning Jesus of Nazareth, till their minds should be more fully enlightened by the word and Spirit of God; and the day-star should arise in their hearts. Till the Lord Jesus, the bright and morning star, (Rev 22:16,) should be more fully revealed in them. Or till the Holy Spirit should discover to their souls the glory and excellence of the gospel, and by his sanctifying and comforting influences give them the dawning of heaven in their hearts; and till the knowledge of Christ, and the experience of his power, truth, and love, had formed within them an assurance and anticipation of the light, holiness, and felicity of the saints in the presence of their glorified Saviour, even as the morning-star preceded and ushered in the rising sun and the perfect day. Scott. Who adds, that nothing can be more manifest than that the day-dawn and day-star are spoken of as arising in the hearts of true Christians, and that no external evidence of the divine origin of Christianity is meant, nor even that internal evidence of the divine inspiration of the Scriptures which they contain in themselves, arising from the excellence of their doctrines, precepts, promises, &c. But the expressions must mean what is internal in our own experience. The unnatural and far-fetched interpretations of those who oppose this conclusion, serve only to confirm the author in his judgment. This inward demonstration of the truth of Christianity would render the external evidences less necessary to those who enjoyed it; as they could no longer doubt of it when they saw the glory, and tasted the comfort of it, and experienced the truth and power of it in their hearts, and manifested it in their conduct.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 19
Prophecy; referring to the predictions respecting the Messiah contained in the Old Testament, then in process of fulfilment, and so strongly confirming the truth of Christianity.
Fuente: Abbott’s Illustrated New Testament
1:19 {11} We have also a more sure word of prophecy; {12} whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day {l} dawn, and the {m} day star arise in your hearts:
(11) The truth of the gospel is by this revealed, in that it agrees wholly with the foretellings of the prophets.
(12) The doctrine of the apostles does not contradict the doctrine of the prophets, for they confirm each other by each others testimonies, but the prophets were like candles which gave light to the blind, until the brightness of the gospel began to shine.
(l) A more full and open knowledge, than was under the shadows of the law.
(m) That clearer doctrine of the gospel.
Fuente: Geneva Bible Notes
C. The Divine Origin of Scripture 1:19-21
Peter proceeded to emphasize that the witness of the apostles, as well as the witness of Scripture, came from God. He did this to help his readers see that their choice boiled down to accepting God’s Word or the word of men who disagreed with God’s Word (i.e., the false teachers).
"Peter points out the character of the prophetic Word (2Pe 1:19 a), pictures the present function of biblical prophecy (2Pe 1:19 b), and stresses the origin of prophecy (2Pe 1:20-21)." [Note: D. Edmond Hiebert, "The Prophetic Foundation for the Christian Life: An Exposition of 2 Peter 1:19-21," Bibliotheca Sacra 141:562 (April-June 1984):159.]
"The reliability of revelation is the idea that links 2Pe 1:16-18 and 2Pe 1:19-21." [Note: Moo, p. 75.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"And" introduces a conclusion that Peter drew. The meaning of the clause, "we have the prophetic word made more sure," (NASB) or, "we have the word of the prophets made more certain," (NIV) is not completely obvious. It may mean that the voice the three apostles heard at the Transfiguration (2Pe 1:17-18) confirmed the words of the Old Testament prophets concerning the deity of Christ. On the other hand it may mean that the prophetic Old Testament Scriptures confirm the witness of the apostles (cf. Rom 15:8). The latter view seems more probable to me because of the Greek grammar. However, many good scholars prefer the former view. [Note: E.g., Lenski, p. 292; Edwin Blum, "2 Peter," in Hebrews-Revelation, vol. 12 of The Expositor’s Bible Commentary, p. 274; Gangel, p. 868; Jamieson, Fausset, and Brown, eds., Commentary . . . on the Whole Bible, p. 1439; J. N. D. Kelly, A Commentary on the Epistles of Peter and Jude, pp. 320-21; and Robertson, 6:157.]
"’More sure’ (bebaioteron) renders a comparative adjective that is in the predicate position and placed emphatically forward. A literal rendering of this statement is, ’We have more sure the prophetic Word.’" [Note: Hiebert, "The Prophetic . . .," p. 159. Cf. Barbieri, p. 105; Green, pp. 86-87; Bigg, pp. 267-69; G. T. C. Fronmuller, "The Second Epistle General of Peter," in Lange’s Commentary on the Holy Scriptures, 12:19-20; and Sidebottom, p. 110.]
"You [will] do well" was a common way of saying "please" in the papyri (cf. Jas 2:3). [Note: Sidebottom, p. 111.] The papyri are documents written in koine (common) Greek that deal with many everyday, non-biblical matters, such as judicial proceedings, tax receipts, marriage contracts, birth and death notices, business dealings, private letters, and a host of others, which date from the New Testament period.
That witness was similar to a light shining in a darkened heart and world. It would remain shining until the coming of Christ who, as the Morning Star, fully enlightens the believer’s heart (cf. Rev 22:16). The morning star is the star (really a planet, usually Venus) that appears late at night just before dawn and announces the arrival of a new day. Just so, Jesus Christ’s return at the Rapture will signal the beginning of a new day, the day of the Lord. "The day of the Lord," as the Old Testament prophets used it in reference to a far distant day in which God will act dramatically in history, includes the Tribulation and the Millennium.
"In this phrase ["in your hearts"] Peter seemed concerned about the inner attitude of those who await the glorious day of Christ’s return. The truth that Christ is coming again must first arise in their hearts, like the morning star, giving inner assurance that that day is coming. Assured of His impending return, they will be alert to detect the gleams of dawn breaking through the darkness." [Note: Hiebert, "The Prophetic . . .," p. 163.]
Peter’s point was that until the Lord returns his readers should give attention to the Old Testament and to the apostles’ teaching, especially since false teachers were perverting them. [Note: Cf. Kelly, p. 321.] That was the only real light available to enlighten them. The alleged light of the false teachers was no light at all.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 22
THE LAMP SHINING IN A DARK PLACE
2Pe 1:19-21
THE rendering of the first words in this passage must be reckoned among the distinct improvements of the Revised Version. As the translation stands in the Authorized Version, “We have also a more sure word of prophecy,” it conveys a sense which many must have found perplexing. The Apostle had just dwelt on the confirmation of faith, both for himself and those to whom he preached, which was ministered by the vision of the glory of Jesus and by the proclamation of His Divinity by Gods voice from heaven. Could any prophetic message vie in his estimate with the assurance of such a revelation? Now what St. Peter meant is made clear. “And we have the word of prophecy made more sure”-more sure because we have received the confirmation of all that the prophets spake dimly and in figure. The Apostle and the rest of the Jewish people had been trained in the ancient Scriptures, and gathered from them, some more and some less, light concerning Gods scheme of salvation. There were, however, but few who had attained a true insight into what was revealed. They had dwelt, as a rule, too exclusively on all that spake of the glory of the promised Redeemer and of His coming to reign and to conquer. That there should be suffering in His life, they had put out of sight, though the prophets had foretold it; and so when Christ spake of His crucifixion, soon to come to pass in Jerusalem, St. Peter exclaimed-and he had the feelings of his nation with him-“That be far from Thee.” The voice on the holy mount and the words of Moses and Elias had opened their eyes to the full drift of prophetic revelation; and by the illumination of that scene of glory, where yet the lot of suffering was contemplated as near at hand, there had been given to them a grasp of the whole scope of prophecy, and their partial and distorted conception of the work of Christ was banished forever.
“Whereunto ye do well that ye take heed.” The idea of a volume of New Testament Scriptures had not entered St. Peters mind. He knows that St. Pauls letters {2Pe 3:15-16} are read by some, who do not all profit by the privilege; and his own letters he intends to be an abiding admonition to the Churches. The need, too, of a record of Christs life and works, a gospel, must have begun to be felt. But yet he points the converts to the ancient records of Israel as a guide to direct their lives. They had heard the Gospel story from the lips of himself and others. Thus they had the key to unlock what hitherto had seemed hard to understand, and could study their prophetic volume with a new and perfect light. This he means by “ye do well.” Ye go to the true source of guidance, drink of the fountain of true wisdom, and gain strength and refreshment-when it is much needed. Duly to take heed of these records is to search out their lessons and labor after that deeper sense which is enshrined beneath the word. Given as they were at various times and in various fashions, and given to point on to Gods purposes in the future, these Scriptures must needs have been dark to those who first received them, nor could the men whom God chose to deliver them have been fully conscious of all they were meant to declare as the ages rolled on and brought their fulfillment nearer. Nor are they all luminous even yet, but they grow ever more so to those who take heed.
“As unto a lamp shining in a dark place.” Spite of all the light we can compass, the world will always be in one sense a dark place. It is a world of beauty, full of the tokens of Gods handiwork, the indications of His love. But evil has also made an entrance: and the trail of the serpent is evident in the sorrow, the disease, the wickedness, that abound on every side. And problems continually present themselves which even to the saints are hard to be solved. Many a psalm records the conflict which has to be passed through ere Gods ways can be reconciled to men. We must go into His house, draw near to Him, feel to the full His Fatherhood, ere our hearts can be contented. Nay, the disquiet breaks out again and again. So God, in His mercy, has provided His lamp for those who will use it; and to those who take heed it furnishes ever-new light. The history, the prophecy, the devotion, the allegory, of the holy volume are all full of illustrations of the firm purpose of redemption, of the eternal, unchanging love of Jehovah, thwarted only by the perverseness of those whom He is longing to save from their sins. And to call Gods revelation in His word a lamp is a striking and instructive figure. It is something which you can take with you, and carry into the dark places whither your lot may send you, and use its light just where and when you need it. But its light must be fed by the constant oil of diligent study, or its usefulness will not be found to the full.
And the truth is the same if we apply the lesson to nations and Churches as it is for individuals. The records were given to a nation chosen to keep the knowledge of God alive in the world. The word spoken did not profit, as it was meant to do, because it was not mixed with faith in them that heard it. And there is the same faith needed still. The light of a lamp in a dark place shines but a little way; but by the rays of the Divine lamp men are to walk, in faith that the steps beyond will become clear in their turn. And thus alone will the problems of life be really solved, the religious contentions, the social difficulties, the trials of family life, the individual doubts and fears: all are elements of darkness; all need to be illumined by the lamp which God has provided. Oh that men would burnish it by diligent heed, and keep its radiance at the full by constant seeking thereunto!
“Until the day dawn, and the day-star arise” in your hearts. They day has begun to dawn for those who will lift up their hearts to its breaking. The day-star from on high hath visited the earth in the person of Christ, but the full day will not be till He returns again. Yet His coming into the world was meant to lighten every man, and to win all men to walk in His light. “I, if I be lifted up, will draw all men unto Me,” is His own promise. And in that decease of which He spake with Moses and Elijah. He has been lifted up. But He has left it to them that love Him to lift Him up constantly before the eyes of men, to exalt Him by their lives; and our lax performances make the progress of His drawing all men, to halt. We fail to make due use of the lamp which He has put ready to our hand, and which only needs to be grasped. The perfect day will not come to us in this life, but He gives to His faithful ones glimpses of the dawn. They learn the presence of the Sun of righteousness, though as yet they see Him only through the mists and darkness of life; and they are cheered with the certainty of the coming day. And the day-star of the Spirit is kindled in the hearts of those who ask Him to dwell there; and they are led forward into greater and greater truth, into richer and fuller light. And for the same end the Spirit is promised to the Church of Christ: that she may be enabled, having used the lamp first given with all faithfulness, to open to men the ways of God more fully, and, amid the changes of times and varying vicissitudes and needs of men and nations, to prove that the only satisfaction to the soul is the increasing knowledge of the oneness of Gods purpose and eternity of His love. To such a power she will be helped by giving heed to the lamp in every dark place and seeking in its light the elucidation of all hard questions.
“Knowing this first, that no prophecy of Scripture is of private interpretation.” The Greek words need to be taken account of before we can gather the true meaning of this clause. That which is translated “is” is much more frequently rendered “comes to pass,” and bears the sense of “arises,” “has its origin.” “Interpretation” is the translation of a word which occurs here only in the-New Testament, and implies the “loosing” of what is complicated, the “clearing” of what is obscure. The lesson which the Apostle would give relates to the right appreciation of the Old Testament Scriptures, which contain the prophecy which he has called above “the lamp in a dark place.” He intends to say something which may incline men to follow its guidance. The prophetic writings furnish us with illustrations how the problems which arose in the lives of the men of old time, both about events around them and also about the dispensations of Divine providence, found their solution. Thus they furnish rules and principles for time to come; and that men may be induced to confide in their guidance is the object of St. Peters words. He bids the converts know that these unravellings and clearings of the ways of God are not mens private interpretation of what they beheld. This was not the manner in which they came to be known. They are not evolved out of human consciousness, pondering on the facts of life and the ways of God, nor are they the individual exposition of those whom God employed as His prophets. They are messages and lessons which came from one and the same impelling power, from one and the same illuminating influence, even from God Himself, and so are uniform in spirit and teaching from first to last; and He from whom and through whom they are given can say by the mouth of the last of the prophetic body, “I am Jehovah; I change not.” {Mal 3:6}
Although the Apostle uses in this Epistle the word “Scriptures” {2Pe 3:16} for the writings of New Testament teachers, it is not likely that he in mind included them among the prophetic Scriptures of which he here speaks. We, knowing the flood of light which the Gospels and Epistles pour upon the Old Testament, can now apply his words to them, fully perceiving that they are a true continuation of the Divine enlightenment, another spring from the same heavenly fountain.
Those who would explain “interpretation” as the judgment which men now exercise in the study and application of the words of Scripture forget the force of the verb () “comes to pass,” and that the Apostle is exalting the source and origin of the words of prophecy, that he may the more enforce his lesson, “Ye do well to take heed to them.”
“For no prophecy ever came by the will of man.” Prophecy makes known what never could have entered into the mind or understanding of men, nor were the prophetic words that have come down to us written because men wished to publish views and imaginations of their own. Man is not the source of prophecy. That lay above and beyond the human penmen. Nay, men could not, had they so willed, have spoken of the things there written for the enlightenment of the ages. These are deep things, belonging to the foreknowledge of God alone, by whom His Son was foreknown as the Lamb without spot before the foundation of the world. Of this the book of prophecy tells from first to last: of the seed of the woman to bruise the serpents head; of the family from which a seed should come in whom all the earth should be blessed; of the rod to spring from the stem of Jesse; of the king who was to rule in righteousness; of the time when the kingdom of the Lords house should be established on the top of the mountains, and all nations should flow into it: of the day when all men should know the Lord, from the least to the greatest, when the earth should be full of the knowledge of the Lord as the waters cover the sea. Such tidings came not into the thoughts of men except as they were put there from the Lord; and they tell of things yet to come that are beyond the grasp of men unless they be spiritually-minded and enlightened. For not only are the prophetic Scriptures Gods special gift: the insight into their full meaning comes also from Him. Beyond the physical sense it is true, “The hearing ear and the seeing eye, the Lord is the Maker of them both”. {Pro 20:12}
“But men spake from God, being moved by the Holy Ghost.” The Authorized Version translates a text which had, “Holy men of God spake as they were moved by the Holy Ghost.” And this repetition of an adjective is after St. Peters manner, though the oldest manuscripts do not support it here. Compare the thrice-repeated “righteous” in the notice of Lot in the next chapter. {2Pe 2:7-8} And the Authorized Version describes most truly the agents whom God chooses. He will have none but holy men to be the heralds of His truth. A Caiaphas may be constrained to utter His counsels, but as His prophets God takes the holy among men. These can grasp more of His teaching, and we receive more than we should through other channels. By their zeal for holiness they are brought nearer unto God, and made more receptive of the teaching of the Spirit, who Himself is holy. But “men spake from God” conveys a true idea of prophecy. Even one who was not holy could feel that the power given to him was not his own, nor could he speak after this own will. “What the Lord saith unto me, that must I speak,” was the confession of Balaam, though his greed for gain prompted him to the opposite. And there are many expressions in the Old Testament which bear witness to the effective operation of Gods power, as when we read of the Spirit of the Lord coming mightily upon those whom He had chosen to do His bidding. And the same lesson is to be found in St. Peters words here. “Being moved” is literally “being carried.” An impulse was given to them, and a power which was above their own. This is betokened, too, when the Old Testament prophets tell how the Spirit of the Lord carried them to this place or that, where a revelation was to be imparted which they should publish in His name. Thus were they moved by the Holy Ghost, and thus were they able to speak from God.
Such is St. Peters lesson on the nature and office of prophecy. It is an illumination to which men could not have attained by any wisdom of their own, nay, could not have framed the wish to attain unto it. For it lay hid among Gods mysteries. It is imparted from the holy God to holy men, as His mediators to the less spiritual in the world; it has received abundant confirmation through the incarnation of the Son of God, but yet it has many a lesson for mankind to ponder and seek to comprehend. It is their wisdom who follow its guidance and bear it with them as a lamp amid the dispensations of Providence, which still are not all clear, and amid the darkness which will often surround them while they live here. That men may be prompted to its use, God is a God that hideth Himself, yet through it He will lead those who follow its light along the road to immortality.