2Pe 1:19-20 | Barnes | STEP | Verse 19. 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 ; 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 hereto what is contained in the Old Testament; for, in , 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 Test., 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. Comp. Kuinoel on , seq. (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 endeavour 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 splendours 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. Comp. . 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. Comp. . 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. Comp. . Arise in your hearts . On your hearts; that is, sheds its beams on your hearts. Till you see the indications of that approaching day 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 splendour of his kingdom. Then all will be clear. Till that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, 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. (*) "word" "And we have yet more sure the word" (+) "heed" "To attend" (++) "light" "Lamp" (a) "shineth"

2 Peter 1:19-20

Verse 19. 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 2Pet 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 hereto what is contained in the Old Testament; for, in 2Pet 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 Test., 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. Comp. Kuinoel on Mt 17:1, seq.

(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 endeavour 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 splendours 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. Comp. Rev 21:23-26, 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. Comp. 1Cor 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. Comp. Rev 2:28, 22:16.

Arise in your hearts. On your hearts; that is, sheds its beams on your hearts. Till you see the indications of that approaching day 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 splendour of his kingdom. Then all will be clear. Till that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, 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.

(*) "word" "And we have yet more sure the word" (+) "heed" "To attend" (++) "light" "Lamp" (a) "shineth" Ps 119:105, Prov 6:23 Verse 20. Knowing this first. Bearing this steadily in mind as a primary and most important truth.

That no prophecy of the scripture. No prophecy contained in the inspired records. The word scripture here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear on a particular class of the prophecies.

Is of any private interpretation. The expression here used (ιδιαςεπιλυσεως) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament; and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these Notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavouring to ascertain the true sense of the passage, that some have held that it teaches that no prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive Organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that "no prophecy is of self-interpretation," (Horsley;) others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mystical sense which cannot be learned from the prophecies themselves, but is to be perceived by a peculiar power of insight imparted by the Holy Ghost, enabling men to understand their recondite mysteries. It would be easy to show that some of these opinions are absurd, and that none of them are sustained by the fair interpretation of the language used, and by the drift of the passage. The more correct interpretation, as it seems to me, is that which supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this the passage may be explained, "knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets, that what they communicated was not of their own disclosure; that is, was not revealed or originated by them." That this is the correct interpretation will be apparent from the following considerations:

(1.) It accords with the design of the apostle, which is to produce an impressive sense of the importance and value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin.

(2.) This interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connexion with which that verse will have any force. In that verse (2Pet 1:21) a reason is given for what is said here: "For (γαρ) the prophecy came not in old time by the will of man, etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to say that what they communicated was not originated by themselves; that it was of a higher than human origin; that the prophets spake "as they were moved by the Holy Ghost." This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that they were moved by the Holy Ghost be a reason for studying them, if the meaning here is that the prophets could not understand their own language, or that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc.? If the prophecies were of Divine origin, then that was a good reason why they should be approached with reverence, and should be profoundly studied.

(3.) This interpretation accords as well, to say the least, with the fair meaning of the language employed, as either of the other opinions proposed. The word rendered interpretation (επιλυσις) occurs nowhere else in the New Testament. It properly means solution, (Rob. Lex.,) disclosure, (Prof. Stuart on the Old Testament, p. 328,) making free, (Passow,) with the notion that what is thus released or loosed was before bound, entangled, obscure. The verb from which this word is derived (επιλυω) means, to let loose upon, as dogs upon a hare, (Xen. Mem. 7, 8; lb. 9, 10 ;) to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc.--Passow. It is twice used in the New Testament. Mk 4:34, "He expounded all things to his disciples"; Acts 19:39, "It shall be determined in a lawful assembly." The verb would be applicable to loosing anything which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us, would mean the disclosure of what was before bound, or retained, or unknown; either what had never been communicated at all, or what had been communicated obscurely; and the idea is, "no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves." It is not a thing of their own, or a private matter originating with themselves, but it is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin; and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any more than the fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage cannot be adduced by the Papists to prove that the people at large should not have free access to the word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any principle of which such a use can be made; for,

(1.) whatever it means, it is confined to prophecy; it does not embrace the whole Bible.

(2.) Whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution, but it does not state that it is the duty of the church to prevent any private explanation or opinion even of the prophecies.

(3.) It says nothing about the church as empowered to give a public or authorized interpretation of the prophecies. There is not a hint, or an intimation of any kind, that the church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that any class of men is not to have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound reverence, as having a higher than any human origin, not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by one class of men. The fact that it discloses truths which the human mind could not of itself have originated, is a good reason for studying it with diligence and with prayer--not for supposing that it is unlawful for us to attempt to understand it; a good reason for reverence and veneration for it--not for sanctified neglect.

(*) "interpretation" "Is from a man's own invention"