2 Peter 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, 2 Peter 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 Isaiah 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 Matthew 3:17; Matthew 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. 2 Peter 1:20.) is here called firm, or very firm, without respect to that divine voice mentioned 2 Peter 1:17." 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, Και εχομεν, 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 εχομεν δε. 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 1 Corinthians 13:9; 1 Corinthians 13:13.