2 Peter 1:19

2 Peter 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 2 Peter 1:20-21, chap. 2 Peter 2:1, shows that we are to understand by ‘the prophetic word' here (cf. the phrase ‘the Scriptures of the prophets' in Romans 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 (Romans 4:16), the ‘word spoken by angels' as stedfast (Hebrews 2:2), the anchor of the soul as ‘sure and stedfast ' (Hebrews 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 Christ's ‘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. Humphry ‘having 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 Israel's ancient Scriptures. The advantage is given to the latter as a ground for confidently expecting the Lord's 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 Christ's 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 Messiah's 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 Lord's 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 Acts 10:33; Philippians 3:14; Hebrews 2:1; 3 John 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 Matthew 5:15; Mark 4:21; Luke 8:16; Luke 11:33; Luke 11:36; Luke 15:8; Revelation 18:23; Revelation 22:5 (in all which it is rendered ‘candle' in the A. V.); and also in Matthew 6:22; Luke 11:34; Luke 12:35; Revelation 21:23; John 5:35 (in which last it describes the Baptist). With its application to the prophetic word compare Psalms 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 (Isaiah 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 Matthew 28:1; Luke 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 Romans 13:11, etc.), is in favour of the objective sense. The reference, therefore, seems to be to the day of Christ's 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 Lord's 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 Christ's own flock in 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 (Matthew 24:30), when believers are to lift up their heads because their redemption draweth nigh (Luke 21:28), when accordingly the morning-star which ushers in the day shall arise in their hearts' (Huther).