2 Peter 1:19
Verse
Context
Eyewitnesses of His Majesty
18And we ourselves heard this voice from heaven when we were with Him on the holy mountain.19We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.20Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation.
Sermons
T. Austin-Sparks
John Murray
Zac Poonen
John PiperSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.
2 Peter 1:19
Eyewitnesses of His Majesty
18And we ourselves heard this voice from heaven when we were with Him on the holy mountain.19We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.20Above all, you must understand that no prophecy of Scripture comes from one’s own interpretation.
- Scripture
- Sermons
- Commentary
Men Whose Eyes Have Seen the King - Part 1
By T. Austin-Sparks2.6K56:38Seeing JesusMAT 17:5MAT 17:92PE 1:162PE 1:19In this sermon, the speaker addresses the current state of the world, which is dominated by evil forces that cause destruction and harm. The church is portrayed as being unable to cope with these situations, leaving people feeling helpless. The speaker then refers to the Mount of Transfiguration as a source of inspiration and guidance. The need for men who have seen the King, referring to those who have had a spiritual encounter with God, is emphasized as a solution to the challenges faced by the world and the church. The sermon concludes by highlighting the story of a father who brings his possessed son to the disciples of Jesus, but they are unable to help. This story serves as a reminder of the importance of having a personal encounter with God in order to effectively minister to others.
Ger-04 the Necessary Death of Israel
By Art Katz1.6K58:38GermanNUM 20:12ISA 1:18ISA 2:2ISA 4:21CO 10:112PE 1:19In this sermon, the preacher discusses the condition of a sinful nation that has forsaken the Lord and despised the Holy One of Israel. He emphasizes the need for transformation through the power of God and a remnant of survivors who will be called holy. The preacher also highlights the importance of how a nation treats its weakest members, such as the alien, stranger, widow, and orphan, as an indication of its moral condition. He urges the listeners to seek justice, rescue the oppressed, and defend the vulnerable. Ultimately, the sermon emphasizes the need for repentance and cleansing in order to avoid God's judgment.
The Revelation of Christ Within Scripture
By Ed Miller1.5K1:03:51PSA 119:105MAT 16:13MAT 16:272PE 1:19In this sermon, the speaker emphasizes the importance of surrendering to Christ as He reveals Himself in different ways. He highlights various aspects of Christ, such as the potter, the smelter, the vine, and the bridegroom lover of our souls, and encourages listeners to surrender to each of these revelations. The speaker also emphasizes the need to see Jesus as the ultimate goal of Bible study, stating that everything the Bible teaches about family, stewardship, discipleship, and other topics is designed to turn our eyes to Jesus. The sermon concludes with a call to increase our vision of Christ and to have a present revelation of Him, allowing Him to transform our lives.
Holy Scripture
By John Murray1.3K54:17ScripturePSA 119:105ISA 55:11MAT 3:17ROM 15:42TI 3:16HEB 4:122PE 1:19In this sermon, the speaker emphasizes the importance and permanence of scripture as the voice of God. He discusses the use of scripture, highlighting its profitability for doctrine, proof, correction, and instruction in ethical behavior. The speaker warns against relying on pious sentiment as a substitute for right conduct and emphasizes the need to be obedient to God's word. He concludes by urging listeners to remember their obligation and privilege to bear witness to Christ through good works and to serve Him with love and obedience.
How to Preach God's Word
By Zac Poonen1.3K41:20ECC 12:9MAT 13:52JHN 3:16ACT 2:17ROM 12:61CO 14:31TI 2:122PE 1:19This sermon emphasizes the importance of sharing God's Word without being influenced by cultural norms or denominational traditions. It highlights the empowerment of all believers, regardless of age, gender, or social status, to prophesy and speak God's truth in everyday speech for edification, exhortation, and consolation. The key points include being filled with the Holy Spirit, studying and arranging God's word, sharing in an interesting and practical manner, and loving people to spur them to action.
Men Moved by the Holy Spirit Spoke From God
By John Piper76034:49Holy Spirit2PE 1:19In this sermon, the preacher focuses on 2 Peter 1 and highlights the main point of the chapter, which is to be a people empowered by hope to lead lives of love. The preacher explains that believers have been given divine power to live godly lives, and this power is activated through the precious promises of God. The sermon emphasizes the importance of holding onto these promises and allowing them to guard against sinful allurements. Additionally, the preacher discusses the role of the prophetic word in guiding believers through the dark world until the day of Christ's return. The sermon concludes with three implications for believers: discipline, humility, and reliance on the Holy Spirit.
Where Is the Promise of His Appearing?
By John Piper63726:34Second ComingMAL 4:1MAT 6:332PE 1:192PE 3:12PE 3:8In this sermon, the speaker reflects on the concept of time and how it relates to our experiences of joy and beauty. He suggests that when our lives are filled with these positive experiences, time seems to fly by. The speaker then draws a parallel to God's experience of time, suggesting that He is constantly engaged in the work of redemption and heaven, never bored or impatient. The sermon then shifts to the theme of God's promises and their power to help us overcome temptation and walk in righteousness. The speaker emphasizes the importance of holding onto these promises and trusting in them. Additionally, the denial of the second coming is addressed, with the speaker pointing to examples from the Bible, such as Noah and the flood, to argue that God has brought judgment in the past and may do so again if wickedness becomes intolerable. The sermon concludes by highlighting the influence of desires on our theology and the need to align our desires with God's will.
Our God Is a Consuming Fire
By G.W. North4791:30:02GodISA 33:6ISA 50:10HEB 2:11HEB 12:22HEB 12:262PE 1:19In this sermon, the preacher discusses the story of Shadrach, Meshach, and Abednego from the book of Daniel. He highlights how God protected them in the fiery furnace and emphasizes that God is a consuming fire. The preacher then moves on to the topic of wars and conflicts, explaining that they stem from the desires and lusts within individuals. He emphasizes that Jesus Christ became a human being to bring forgiveness and a life and love union with God. The preacher concludes by emphasizing God's love for humanity and His desire for a complete and devoted relationship with each individual.
Day Is at Hand
By C.H. Spurgeon2Hope in ChristTransformationISA 60:1MAT 5:14JHN 8:12ROM 8:182CO 3:18PHP 3:20HEB 10:232PE 1:191JN 3:2REV 2:28C.H. Spurgeon emphasizes the significance of seeing Jesus as 'the morning star,' which symbolizes hope and the promise of a brighter future. He reflects on how, even when we feel distant from the fullness of Christ, the sight of Him assures us of our transformation and the glory to come. Spurgeon encourages believers to hold fast to the truths, grace, hope, and love given by the Lord, as these are indicators of the dawn of coming glory. The morning star serves as a reminder that the eternal light of Christ is near, and it reassures us that we will one day be like Him. Ultimately, Spurgeon calls us to recognize the blessings of perseverance and righteousness as signs of the morning star in our lives.
A Sermon Occasioned by the Death of Mrs. Mary Fall.
By John Gill0Assurance in ChristGuidance in TrialsPSA 119:105PRO 4:18ISA 30:21JHN 14:6ROM 1:16EPH 1:7EPH 2:18HEB 10:201PE 1:92PE 1:19John Gill preaches a sermon occasioned by the death of Mrs. Mary Fall, emphasizing the importance of following God's guidance in times of distress. He draws from Isaiah 30:21, illustrating how the Lord directs His people to walk in His ways, especially during trials. Gill reassures the congregation that God's word provides clear direction and comfort, encouraging them to trust in Christ as the only way to salvation and eternal life. He highlights the significance of spiritual nourishment through the word of God, which leads to peace and strength for believers. The sermon serves as a reminder of the hope and assurance found in Christ, even amidst sorrow and loss.
The Scriptures and the World
By A.W. Pink0Spiritual GrowthSeparation from the WorldMAT 5:17LUK 16:15JHN 15:19GAL 1:41TI 6:12JAS 4:42PE 1:191JN 2:151JN 5:41JN 5:19A.W. Pink emphasizes the Christian's relationship with the world, warning believers against conforming to its values and distractions. He explains that the world is an enemy of God, and Christians must resist its allure and focus on spiritual growth through the Scriptures. Pink encourages self-examination to determine if one's heart is truly aligned with God or entangled in worldly desires. He highlights that true faith enables believers to overcome the world and that Christ's sacrifice frees them from its bondage. Ultimately, Pink calls for a separation from worldly influences, urging Christians to find their joy and satisfaction in God alone.
The Authority & Certainty of the Sacred Scriptures
By James Arminius0EXO 20:1DEU 6:5MAT 17:5JHN 5:39JHN 6:67ACT 16:16ROM 1:5ROM 8:51CO 1:181CO 13:12CO 5:192CO 10:5GAL 1:11TI 1:15HEB 3:8HEB 6:18JAS 4:122PE 1:19REV 2:17James Arminius delivers a sermon on the authority and certainty of the sacred Scriptures, emphasizing that the Scriptures derive their authority solely from God, who is infallible in truth and power. The authority of Scripture is evident through various inscriptions, introductions, petitions, and divine methods used in the Bible. Arminius refutes the notion that the Church's authority surpasses that of the Scriptures, highlighting that the Scriptures are both divine and canonical, serving as the rule of faith and living. He discusses the persuasion of faith through human testimony, internal suasion of God, and the efficacy of Scripture's doctrine in transforming lives and destroying opposing religions.
Christian Fundamentalism - 1
By Anton Bosch0DEU 5:32ISA 66:2MRK 7:13JHN 8:311CO 2:132TI 3:152PE 1:19REV 3:8REV 22:18Anton Bosch discusses the varying definitions of Christian labels and emphasizes the importance of understanding Christian Fundamentalism according to Professor Malan's comprehensive definition. Christian Fundamentalists strongly adhere to basic Scriptural principles and values, recognizing the authority of the Bible as the literal and inerrant Word of God inspired by the Holy Spirit. They interpret Scripture literally, reject spiritualization, acknowledge spiritual realities, and maintain theological conservatism by interpreting the Bible in its plain meaning without altering its fundamental truths.
All the Principles of Piety Subverted by Fanatics, Who Substitute Revelations for Scriptures.
By John Calvin0ISA 59:21JHN 16:131TH 5:192TI 3:162PE 1:19John Calvin addresses the issue of fanatics who wrongly appeal to the Holy Spirit, emphasizing that those who reject Scripture and claim a superior connection to God through the Spirit are not guided by truth but by madness. He highlights the importance of Scripture in guiding believers, as the Spirit's role is to seal the doctrine of the gospel on our minds, not to introduce new revelations. Calvin stresses the inseparable connection between the Word and the Spirit, explaining that the Spirit confirms His work through Scripture, and believers should recognize the Spirit through the image stamped on the Scriptures.
Psalm 56
By Henry Law0PRO 6:23MAT 5:15LUK 12:35JHN 5:352PE 1:19REV 21:23REV 22:5The preacher delves into the significance of a lamp in the Bible, emphasizing its metaphorical uses such as representing the eye, the prophecies of the Old Testament, a teacher, and ultimately Christ who illuminates His followers with His glory. The sermon explores various passages where a lamp is mentioned, highlighting the importance of shining light in a dark world, being prepared for Christ's return, and the prophetic word as a guiding light in spiritual darkness.
The Heir of Heaven Walking in Darkness, and the Heir of Hell Walking in Light
By J.C. Philpot0DEU 32:34PRO 30:12ISA 50:10JER 15:19MAT 7:13ROM 7:92PE 1:19REV 21:8J.C. Philpot preaches about the contrast between the heir of heaven who fears the Lord, obeys His voice, and walks in darkness, and the heirs of hell who kindle a false fire, surround themselves with sparks, and will lie down in sorrow. He emphasizes the importance of true faith and trust in God's mercy, highlighting the dangers of false religion and self-righteousness. Philpot warns against the deceitful workings of the heart and the delusions of the devil, urging listeners to seek genuine repentance, humility, and a deep relationship with God.
"Seed for the Sower"
By George Warnock0ROM 4:162CO 1:7HEB 2:2HEB 3:14HEB 6:192PE 1:102PE 1:19JUD 1:1REV 17:14The preacher delves into the concept of 'bebaios,' describing it as something fixed, stable, and reliable, unwavering and persistent, known with certainty, and valid over time. This term signifies a sense of certainty and trustworthiness, akin to being firm, steadfast, and unalterable. The sermon emphasizes the importance of having a firm foundation in faith, highlighting how the promises of God, shared sufferings, and the Word of God are all 'bebaios' and can be relied upon. It stresses the need for believers to hold fast to their assurance, build their hope on Christ, and diligently confirm their calling and election through a holy life.
A Short Examination of Some of the Scripture-Proofs, Alledged by the Divines at Westminster
By Robert Barclay0EXO 20:8PRO 22:19ISA 8:19MAT 4:4LUK 1:3ACT 20:7ROM 15:41CO 16:1HEB 1:12PE 1:19REV 1:10Robert Barclay addresses the assertions made by others regarding God's will being wholly committed to writing and the ceasing of former ways of revelation. He refutes these claims by examining various Scriptures, highlighting that the conclusions drawn are not logically sound. Additionally, he challenges the notion that the Sabbath was changed to the first day of the week and that there are only two sacraments under the Gospel, providing counterarguments based on Scripture and reasoning. Barclay emphasizes the importance of aligning beliefs with the true teachings of the Bible rather than relying on human interpretations.
Iv. the Unveiled Prophecy Sign
By Lewis Sperry Chafer0DAN 12:9JOL 2:28AMO 3:7MAT 24:29ACT 1:71CO 14:3EPH 3:51TH 5:202PE 1:19REV 1:3Lewis Sperry Chafer emphasizes the importance of understanding prophecy, especially in relation to 'the time of the end' and 'The day of the Lord' as mentioned in Daniel and Matthew. He highlights the increasing unveiling of prophecy in modern times, contrasting the past neglect with the current surge in interest through conventions, conferences, and literature. Chafer urges the audience not to dismiss those studying prophecy as fanatics, but to recognize the significance of comprehending God's plan through prophecy, which serves as a foundation for missions.
All Blessings Are Given by Jesus Christ
By Clement of Rome02CO 3:18EPH 1:18PHP 2:9HEB 4:142PE 1:19Clement of Rome preaches about finding Jesus Christ as our Saviour, the High Priest who defends and helps us in our weaknesses. Through Him, we can gaze upon the glory of heaven, see His perfect image, have our spiritual eyes opened, and our understanding enlightened by His marvelous light. Jesus, greater than the angels, has been appointed by God to inherit a name above all names. The Lord has declared Him as His Son, promising Him authority over all nations and victory over His enemies, who are those who oppose God's will.
Christ Enthroned Within
By John Hames0GAL 1:16COL 1:27HEB 12:12PE 1:19REV 3:20REV 22:16John Hames preaches on the profound experience of having Christ enthroned within the human heart, emphasizing the mystery of Christ formed within believers as the hope of glory. He delves into the transformation that occurs when Christ is revealed in the innermost being, leading to purity, victory over temptations, and a sense of indescribable sweetness in Christ. Hames highlights the significance of Christ reigning within, bringing constant victory over sin and making the journey towards eternity a glorious and triumphant one.
(The New Covenant Servant) 7. Building the Church
By Zac Poonen0MAT 7:29MAT 18:18JHN 17:10JHN 17:171CO 14:24EPH 2:15PHP 3:71TI 3:152PE 1:19Zac Poonen preaches on the ultimate purpose of God in the new covenant, emphasizing the importance of unity in the Body of Christ. Under the new covenant, God desires a unified Body, not just individual godly persons. The presence of God is crucial in a new-covenant church, where Divine life should be evident, convicting hearts and manifesting God's glory. The church should be a place where the truth sets people free, guided by the Spirit of truth. Spiritual authority is essential for building the Body of Christ, requiring sacrificial living and a willingness to give all to God.
The Dayspring
By Robert Hawker0PSA 119:105LUK 1:78JHN 1:52PE 1:19REV 22:16Robert Hawker preaches about Jesus as the Dayspring from on high, bringing light to a world covered in darkness and ignorance. He highlights how Jesus fulfilled the shadows of ordinances and continues to bring light to individuals in their journey from nature to grace. Every manifestation of Jesus' love is seen as the Dayspring on their souls, leading them from grace to glory. Ultimately, Hawker emphasizes that Jesus will be the Dayspring and Morning Star in the everlasting day, shining eternally in the hearts of believers.
The Spirit of Prophecy
By Zac Poonen0PSA 74:11CO 14:11TI 1:18HEB 3:13JAS 1:52PE 1:19Zac Poonen emphasizes the importance of prophecy in the church, explaining that in the new covenant, prophecy is for exhortation, consolation, and edification. Without the prophetic word, the church risks falling into darkness and being ensnared by the enemy. The absence of prophecy led to the degeneration of many Christian groups in history. The ministry of prophecy reveals the secrets of people's hearts, exposes the deceitfulness of sin, and warns against the schemes of Satan, providing protection and guidance.
Spiritual Ambition
By John Bramhall0GAL 6:102PE 1:12PE 1:52PE 1:162PE 1:192PE 3:52PE 3:18John Bramhall preaches on the condition of professing Christendom and the unbelieving world at the end of the age, highlighting the presence of false teachers spreading unsound doctrine and the increase of scoffing infidels as signs of the last days. He emphasizes the need for diligence among believers to combat spiritual inertia and the danger of following damnable heresies. Bramhall encourages believers by presenting the glory of the coming kingdom of Jesus Christ as an incentive for spiritual ambition, drawing from personal experiences and the Word of God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
We have also a more sure word of prophecy - Εχομεν βεβαιο τερον 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.