2. Petrus 1:19 Yorum

In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle (Pe2 1:1-4). II. An exhortation to advance and improve in all Christian graces (Pe2 1:5-7). III. To enforce this exhortation, and engage them seriously and heartily to comply with it, he adds, 1. A representation of the very great advantage which will thereby accrue to them (Pe2 1:8-11). 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work (Pe2 1:12-15). 3. A declaration of the certain truth and divine origin of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere.

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 (Exo 3:14) 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, Mat 11:13. 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, Luk 16:31. 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 6:17), that formulary of knowledge (Rom 2:20) 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, Pro 4:18. 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 16:28), 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 23:16. 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 (Pe2 1:21) 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.

In this chapter, after the inscription and salutation, the apostle takes notice of gifts of grace bestowed; and exhorts to the exercise of holiness and good works; and gives the reasons why he was so pressing to them; and endeavours to establish the saints in the Gospel that had been preached among them. In the inscription, the writer of the epistle describes himself by his names, the one given him by his parents, the other by his Lord and master, and by his character and office; and the persons to whom he writes are described as having faith, and that of the same kind with the apostles, and which they obtained through the righteousness of Christ, Pe2 1:1. The salutation is the same with that in the former epistle, only here is added a wish for an increase of divine knowledge, Pe2 1:2 and which might be expected, since, by the power of living grace, everything necessary to a spiritual and godly life bad been given them in the effectual calling, through the knowledge of Christ; even exceeding great and precious promises, whereby they partook of the divine nature, and escaped the vices which prevailed in the world, Pe2 1:3 upon which he exhorts not to rest where they were, but to go on in the exercise of grace, and performance of duties, many of which he enumerates, Pe2 1:5 to enforce which he adds several arguments, as that through an abounding in these things they would appear not to have a superficial and speculative knowledge of Christ, Pe2 1:8 or otherwise it would be evident that they were blind and ignorant, and in an unrenewed state, Pe2 1:9 whereas by these things they would make their calling and election sure and manifest to men, and would never fall totally and finally, and in the issue have an abundant entrance into the everlasting kingdom of Christ, Pe2 1:10 and then he gives the reasons of his conduct, why he so much urged a regard to these things, and put them in mind of them; namely, the usefulness of them for their establishment, the duty of his office, which required it, the short time he had to live, and the profitableness of such exhortations to them, after his decease, Pe2 1:12 and in order to establish them in the truths of the Gospel, and particularly in that which concerns the coming of Christ in power and glory, on which he enlarges in the latter part of this epistle; he observes, that this was not a cunningly devised fable, but was what he and others were eyewitnesses of, even of that which was an emblem and pledge of it; namely, the transfiguration of Christ on the mount, when they saw the glory he received from God his Father, and heard the voice from heaven which declared him to be his well beloved Son, Pe2 1:16, and besides, they had a surer proof of the certainty of his coming; namely, the prophecies concerning it, which should be regarded and given heed to, being as a lamp to direct in the present state of darkness and imperfection, until the illustrious day of Christ's coming appears, Pe2 1:19 and the rather this should be attended to, since no scriptural prophecy is an invention and device of men; nor was it formerly given out at the pleasure of men, but by saints, who were influenced and moved unto it by the Holy Ghost, Pe2 1:20.

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, Pe2 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 Psa 96:13 or in the words of Christ, Mat 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, Luk 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.

The blessed apostle Peter, with two other disciples of Christ the Lord, James and John, was up the mountain with the Lord himself and heard a voice coming down from heaven saying “This is my beloved Son in whom I am well pleased. Listen to him” To remind us of this and draw it to our attention, the same apostle referred to it in his letter and went on to add that all this confirmed the message of the prophets. The voice echoed from heaven, and the prophetic word was thus made more certain.

For those who have died in the faith, the light-bearing lamp has risen and the day dawns, according to the Scriptures, and to them the light of truth is sent, which is the face of the Holy Spirit.

The light which shone on them was the light of Scripture.

And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day approaches and the morning star rises in your hearts. Therefore, the prophetic word, to which you will do well to pay attention, whether those that were foretold by the prophets: although they were then spoken obscurely by them, and as to a lamp shining in a dark place. For such is the filthy place, scorched by the heat of the sun and deprived of the air that informs it with moisture. Hence, it is necessary that the air which serves the solar ray, when it is in danger of losing its property, should render itself an illegitimate servant to the sun, and the ray, as if carried by an illegitimate vehicle, should present a darkened splendor of itself. However, by attending to those things which were thus obscurely spoken by the prophets, you will not be deceived in your hope, for things, Peter says, will come to pass in their own time: which he also aptly called day, remaining very skillfully in the figure of speech. For Peter said, "as to a lamp shining in a dark or gloomy place, which is also night." However, day succeeds every night. Therefore, as day approaches (I speak of the presence of things), you will have the Morning Star rising in your hearts: that is, the knowledge of Christ, or his presence and coming foretold by the prophets, illuminating your hearts like true light.

The prophets of the New and of the Old Testament spoke in the same Spirit. If it is true that some things were saved to be revealed in the New Testament, it is also true that the prophets of the Old Testament were commanded to be silent about them. For prophets are not what they are merely because of what they say. Their whole being proclaims their calling. Willingly and knowingly they ministered to the word which came to them, for no such word ever came by the will of man. Rather it was conveyed by God to men, and the men who received it ministered to it. Thus even Balaam was commanded to speak what had been given to him, even though he had the power not to say anything if he did not want to. Jonah is another example of the same phenomenon.

And we have the prophetic word made more certain. That is, the one where it is said from the person of the Mediator of God and men: The Lord said to me, You are my Son, today I have begotten you (Psalm II). For if anyone (he says) considers our testimony to be unreliable, that in secret we saw the divine glory of our Redeemer, and heard the Father's voice directed to him, certainly no one will dare to contradict or doubt the prophetic word concerning this, which has long been included in the divine Scriptures and which all testify to be true.

You do well to pay attention as to a lamp shining in a dark place, etc. The sense of the order is: You do well to pay attention as to a lamp shining in a dark place. For in this world's night, full of dark temptations, where it is difficult to find anyone who does not stumble, what would we be if we did not have the lamp of prophetic speech? But will the lamp always be necessary? Certainly not. Until (it says) the day dawns. For in the morning I will stand and contemplate (Psalm V). Meanwhile, it pertains to the nocturnal lamp that we are children of God, and it has not yet been revealed what we will be (1 John III). And indeed, in comparison to the wicked, we are the day, as Paul says: You were once darkness, but now you are light in the Lord (Ephesians V). But if we compare ourselves to that life in which we will be, we are still night, and we need a lamp.

And the morning star rises in your hearts. Who is this morning star? If you say the Lord, it is not enough. The morning star itself is our clear understanding. For it rises in our hearts, it will be illuminated, it will be manifested. Love will be as we now desire it to be, and since it is lacking, we sigh, and what it will be like, each will see in each other, just as we now see our faces in each other.

Attending, he says, to the predictions of the prophets, you will not be deceived in your hope. For in due time they will be justified by the very events, which the apostle called "day," continuing the figurative speech, for right there he spoke of the lamp, of the dark place, which is the night. So when, he says, the "day" comes, that is, the manifestation of events, then "the morning star will rise in your hearts," that is, the coming of Christ, foretold by the prophets, and as the true light will illuminate your hearts.

The apostolical address, and the persons to whom the epistle was sent described by the state into which God had called, and in which he had placed, them, Pe2 1:1-4. What graces they should possess in order to be fruitful in the knowledge of God, Pe2 1:5-8. The miserable state of those who either have not these graces, or have fallen from them, Pe2 1:9. Believers should give diligence to make their calling and election sure, Pe2 1:10, Pe2 1:11. The apostle's intimations of his speedy dissolution, and his wish to confirm and establish those Churches in the true faith, Pe2 1:12-15. The certainty of the Gospel, and the convincing evidence which the apostle had of its truth from being present at the transfiguration, by which the word of prophecy was made more sure, Pe2 1:16-19. How the prophecies came, and their nature, Pe2 1:20, Pe2 1:21.

We have also a more sure word of prophecy - Εχομεν βεβαιοτερον τον προφητικον λογον· We have the prophetic doctrine more firm or more confirmed; for in this sense the word βεβαιοω is used in several places in the New Testament. See Co1 1:6 : Even as the testimony of Christ εβεβαιωθη, was Confirmed, among you. Co2 1:21 : Now he which stablisheth us, ὁ δε βεβαιων ἡμας, who Confirmeth Us. Col 2:7 : Rooted and built up in him, and established in the faith, βεβαιουμενοι, Confirmed in the faith. Heb 2:3 : How shall we escape if we neglect so great salvation ἡτις εβεβαιωτη, which was Confirmed to us. Heb 6:16 : And an oath, εις βεβαιωσιν, 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, Mat 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, φωσφορος, 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 φωσφορος, phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations.

ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST. (2Pe. 1:1-21) Simon--the Greek form: in oldest manuscripts, "Symeon" (Hebrew, that is, "hearing), as in Act 15:14. His mention of his original name accords with the design of this Second Epistle, which is to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the original apostolic eye-witnesses like himself. This was not required in the First Epistle. servant--"slave": so Paul, Rom 1:1. to them, &c.--He addresses a wider range of readers (all believers) than in the First Epistle, Pe2 1:1, but means to include especially those addressed in the First Epistle, as Pe2 3:1 proves. obtained--by grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is, Luk 1:9; Joh 19:24. They did not acquire it for themselves; the divine election is as independent of man's control, as the lot which is east forth. like precious--"equally precious" to all: to those who believe, though not having seen Christ, as well as to Peter and those who have seen Him. For it lays hold of the same "exceeding great and precious promises," and the same "righteousness of God our Saviour." "The common salvation . . . the faith once delivered unto the saints" (Jde 1:3). with us--apostles and eye-witnesses (Pe2 1:18). Though putting forward his apostleship to enforce his exhortation, he with true humility puts himself, as to "the faith," on a level with all other believers. The degree of faith varies in different believers; but in respect to its objects, present justification, sanctification, and future glorification, it is common alike to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption." through--Greek, "in." Translate, as the one article to both nouns requires, "the righteousness of Him who is (at once) our God and (our) Saviour." Peter, confirming Pau;'s testimony to the same churches, adopts Paul's inspired phraseology. The Gospel plan sets forth God's righteousness, which is Christ's righteousness, in the brightest light. Faith has its sphere IN it as its peculiar element: God is in redemption "righteous," and at the same time a "Saviour"; compare Isa 45:21, "a just God and a Saviour.

We--all believers. a more sure--rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp. whereunto--to which word of prophecy, primarily the Old Testament in Peter's day; but now also in our day the New Testament, which, though brighter than the Old Testament (compare Jo1 2:8, end), is but a lamp even still as compared with the brightness of the eternal day (compare Pe2 3:2). Oral teachings and traditions of ministers are to be tested by the written word (Act 17:11). dark--The Greek implies squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "dry places" Luk 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth. dawn--bursting through the darkness. day star--Greek, the morning star," as Rev 22:16. The Lord Jesus. in your hearts--Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in the heart, the means to which is prayerfully giving heed to the word. This is associated with the coming of the day of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspeakable glory and felt presence, until He shall come (Mal 4:2). Isa 66:14-15, "When you see this, your heart shall rejoice . . . For, behold, the Lord will come." However, TREGELLES' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.