Jesus was the morning star

JESUS WAS THE MORNING STAR
EDITED BY GLENN PEASE
2 Peter 1:19 19Wealso have the prophetic message as
something completelyreliable, and you will do well to
pay attentionto it, as to a light shiningin a dark place,
until the day dawns and the morning star rises in your
hearts.
New Living Translation
Because of that experience, we have even greater
confidencein the message proclaimedby the prophets.
You must pay close attentionto what they wrote, for
their words are like a lamp shining in a dark place—
until the Day dawns, and Christthe Morning Star
shines in your hearts.
PRECEPT AUSTIN RESOURCES
2 Peter1:19 So we have the prophetic word made more sure, to which you do
well to pay attention as to a lamp shining in a dark place, until the day dawns
and the morning star arises in your hearts. (NASB: Lockman)

Greek:kaiechomen(1PPAI) bebaioteron ton prophetikon logon, o kalos
poieite (2 PPAI) prosechontes (PAPMPN)os luchno phainonti (PAPMSD)en
auchmero topo, eos ou hemera diaugase (3SAAS)kai phosphoros anateile
(3SAAS) en tais kardiais humon
Amplified: And we have the prophetic word [made] firmer still. You will do
well to pay close attentionto it as to a lamp shining in a dismal (squalid and
dark) place, until the day breaks through [the gloom] and the Morning Star
rises ([10] comes into being) in your hearts. (Amplified Bible - Lockman)
DRB:And we have the more firm prophetical word: whereunto you do wellto
attend, as to a light that shineth in a dark place, until the day dawn and the
day star arise in your hearts.
ESV: And we have something more sure, the prophetic word, to which you
will do well to pay attention as to a lamp shining in a dark place, until the day
dawns and the morning star rises in your hearts, (ESV)
ISV: Thus we regardthe messageofthe prophets as confirmed beyond doubt,
and you will do wellto pay attention to it, as to a lamp that is shining in a
gloomy place, until the day dawns and the morning star rises in your hearts.
KJV: We have also a more sure word of prophecy; 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:
NLT: Because ofthat, we have even greaterconfidence in the message
proclaimed by the prophets. Pay close attentionto what they wrote, for their
words are like a light shining in a dark place--until the day Christ appears
and his brilliant light shines in your hearts. (NLT - Tyndale House)
Phillips: The word of prophecy was fulfilled in our hearing! You should give
that word your closestattention, for it shines like a lamp amidst all the dirt
and darkness ofthe world, until the day dawns, and the morning star rises in
your hearts. (Phillips: Touchstone)

Wuest: And we have the prophetic word as a surer foundation, to which you
are doing well to pay attention, as to a lamp which is shining in a squalid
place, until day dawns and a morning star arises in your hearts.
Young's Literal: And we have more firm the prophetic word, to which we do
well giving heed, as to a lamp shining in a dark place, till day may dawn, and
a morning star may arise -- in your hearts;
AND SO WE HAVE: kai echomen(1PPAI):
2 Peter1 Resources - Multiple Sermons and Commentaries
2 Peter1:19-21 The Solid Foundation - StevenCole
2 Peter1:19-21 The Sure Word, Part 2 - John MacArthur
2 Pe 1:16-21 The Only Sure Word - John Sherwood
Have (2192)(echo)means to have, hold or possessandthe present tense
indicates that it is a continuous and abiding precious possessionof all
believers.
The rendering of the NASB translation(as does the ISV - see verses above)
tends to suggestthat the eyewitness accountconfirmed the Scriptures.
Howeverthe literal Greek word order is crucial “And we have more firm the
prophetic word.”
This Greek word order supports the interpretation that Peteris ranking
Scripture over experience.
The prophetic word (Scripture) in other words is more complete, more
permanent, and more authoritative than the experiences of anyone, even the
experience of the Transfiguration, as grand as that must have been. The Word
of God is a more reliable verification of the teachings about the Person,
atonement, and secondcoming of Christ than even the genuine first hand
experiences ofthe apostles themselves!How privileged we are today to have
the full revelation of God in His holy word. Oh, how we should seek with all
our heart to love His law and meditate on it all the day long (Ps 119:97-note).
Remember that it is filled with God's precious and magnificent promises!.

Vincent explains the 2 possible ways to interpret this verse "We may explain
either (a) as Revised, we have the word of prophecy made more sure, i.e., we
are better certified than before as to the prophetic word by reasonofthis
voice;or (b) we have the word of prophecy as a surer confirmation of God’s
truth than what we ourselves saw, i.e., Old-Testamenttestimony is more
convincing than even the voice heard at the transfiguration. The latter seems
to accordbetter with the words which follow" (Bolding added)
Interestingly A T Robertsontends to favor Vincent's first explanation. I
would agree with Vincent rather than Robertsonfor the context (specifically
the next two verses 2Pe 1:20, 21)favors the latter. Why? BecausePetergoes
on to speak ofthat which makes the OT scriptures unmistakably reliable,
specificallytheir divine inspiration which emphasizes the sure, trustworthy
origin of the prophetic word. In short, as valid as Peter's experience was, the
written Word of God is more sure as testified to by numerous passages…
Every word of God is tested. He is a shield to those who take refuge in Him.
(Pr 30:5)
The words of the LORD are pure words; as silver tried in a furnace on the
earth, refined seventimes. (Ps 12:6-note)
The law of the LORD is perfect, restoring the soul;
The testimony of the LORD is sure, making wise the simple.
The precepts of the LORD are right, rejoicing the heart;
The commandment of the LORD is pure, enlightening the eyes.
The fear of the LORD is clean, enduring forever;
The judgments of the LORD are true; they are righteous altogether. (Ps 19:7-
note, Ps 19:8-note, Ps 19:9-note)
THE PROPHETIC WORD [MADE]MORE SURE:bebaioteronton
prophetikon logon:
Ps 19:7-9; Isa 8:20; 41:23;41:26 Lk 16:29, 30, 31; Jn 5:39; Acts 17:11

Note that there is no Greek verb for "made", which has been added by the
NAS translators. Literally the text reads "more certainthe prophetic word".
Prophetic (4397)(prophetikos from pró =before or forth + phemí = tell)
means pertaining to a foreteller ("prophetic"). It refers to that which was
uttered (and recorded)by the prophets.
Word (3056)(lógos from légō = to speak intelligently source of English "logic,
logical")means something said and describes a communication whereby the
mind finds expressionin words. (Click in depth study of lógos)
The phrase "prophetic word" refers not just to the OT major and minor
prophets, but to the entire OT as a whole. Of course, all of the OT was written
by “prophets” in the truest sense, since they spoke and wrote God’s Word,
which was the task of a prophet, and they lookedforward, in some sense, to
the coming Messiah. In the Gospels forexample we read…
And (Jesus)beginning with Moses andwith all the prophets, He explained to
them (Cleopas and another followerof Jesus on the road to Emmaus) the
things concerning Himself in all the Scriptures (synonymous with the entire
Old Testament)(Lk 24:27).
Now He (Jesus after entering through the walls into the room where the 11
disciples were shut in) saidto them, "These are My words which I spoke to
you while I was still with you, that all things which are written about Me in
the Law of Moses andthe Prophets and the Psalms must be fulfilled." (Lk
24:44)
(Jesus speaking)"You(Jews)searchthe Scriptures, because you think that in
them you have eternal life; and it is these that bear witness of Me (John 5:39)

Comment: The Lord was speaking ofthe Old TestamentScriptures, for there
was nothing else at that time. These Scriptures are replete with testimonies of
the coming Christ. (Click all 52 NT uses of the word Scriptures)
More sure (949)(bebaios) means fixed, sure, certain (known or proven to be
true) or to something that can be relied on not to cause disappointment
because it is reliable.
The idea in the Greek is
“We have the prophetic word as a surer foundation than even the signs and
wonders which we have seen."
Peteris saying that…
"Here is the secondline of evidence to give you confidence in what I have been
saying."
Bebaios has the specialnuance (takenfrom the commercialworld) of what is
legally guaranteedand is found frequently in the papyri of the settlementof a
business transaction. Paul has a parallel thought
For whateverwas written in earliertimes was written for our instruction, so
that (term of purpose or result) through perseverance andthe encouragement
of the Scriptures we might have hope." (Ro 15:4-note).
Morris summarizes this sectionwriting that…
As sure as Peterwas of what he had seenand heard, this was only his own
experience and could only be given as a personal testimony to others. Thus, he
stressedthat God's written Word, available to all in the holy Scriptures, was
more sure than any personalexperience he or others might have. It is not in
Peteror Paul as men, no matter how sincere or holy they may be, that we
must trust, but in Christ as revealed(not in our experience, either) in God's
written Word. (Morris, Henry: Defenders Study Bible - Online Notes)
Click for an in depth analysis of the translation/interpretation of this verse.
TO WHICH YOU DO WELL TO PAY ATTENTION:o kalos poieite (2
PPAI) prosechontes (PAPMPN):

“You do well” was a common way of suggesting thata person do something
(i.e., “You ought to do this”).
Peteris saying that this is the appropriate attitude a believer should have to
the prophetic word. He desires their continued study of Scripture as the
safeguardagainsterrors of the false teachers in chapter 2.
To pay attention (4337)(prosecho from pros = toward+ echo = have or hold)
means to hold the mind or the ear toward something and so to pay attention.
In non-biblical writings the primary meaning of prosecho was to "have in
close proximity to" especiallyreferring to mental processesas in the saying
‘turn one’s mind to.’ Such a personwould be in a state of alert.
Prosecho wasalso a nautical term meaning to hold a ship in a direction, to sail
towards. Thus Peteris saying in a sense to hold your course toward your final
destination. To keepholding your mind like a lamp in a dark stormy night on
the glimmer of the distant lighthouse which keeps the ship on course so that it
doesn't crash. Peterwas warning believers that since they would be exposedto
false teachers, they must pay careful attention to Scripture.
In today’s experience oriented societymany people, including Christians, seek
to determine truth by the way God has workedin their own lives. But for
Peterthe splendor of his experience of the transfiguration faded as he spoke of
the surety of the written revelationof the prophets. It is an amazing
assessmentofthe validity of holy Scripture that Peterdeclares it to be more
dependable than a voice from heaven heard with the natural ear.
As an aside, if you have never studied the Bible inductively or you are
uncertain of the meaning of inductive study, you might take a moment and
read the overview tutorial entitled Inductive Bible Study.

Peterwas saying you will do well if you make it a habit (present tense =
lifestyle) to keepbefore your mind the living and active Word of Truth which
in the context of this letter would expose the error of false teachers.
AS TO A LAMP SHINING : os luchno phainonti (PAPMSD):
RelatedResource:The following passagesare some greatcross references.
Hold your pointer over eachor click to read in context. They will make you
want to bless the LORD from the depths of your soul - Isa 9:2; 60:1,2;Mt
4:16; Lk 1:78,79;Jn 1:7,8;9 5:35; 8:12; Ep 5:7,8
Lamp (3088)(luchnos/lychnos) literally refers to a portable lamp fed with oil
and not to a candle. The lamp was usually placed on a stand in the house. A
number of the uses of luchnos (as in the present passage)are figurative or
metaphorical(see below).
Thayer…
(from Homer down); “a lamp, candle”, that is placed on a stand or candlestick
(Latin candelabrum): Mt 5:15; Mark 4:21; Lk 11:36;Lk 12:35;Rev 22:5;
phos luchnon, Rev 18:23;opposedto phos luchiou Rev 22:5; aptein luchnou
(Lk 8:16; 11:33;15:8).
To a “lamp” are likened —
(1) the eye, which shows the body which way to move and turn, Mt 6:22; Lk
11:34
(2) the prophecies of the OT, inasmuch as they afforded at leastsome
knowledge relative to the glorious return of Jesus from heaven down even to
the time when by the Holy Spirit that same light, like the day and the daystar,
shone upon the hearts of men, the light by which the prophets themselves had

been enlightened and which was necessaryto the full perception of the true
meaning of their prophecies, 2Pe 1:19;
(3) to the brightness of a lamp that cheers the beholders a teacheris
compared, whom even those rejoicedin who were unwilling to comply with
his demands, John 5:35;
(4) Christ, who will hereafter illumine his followers, the citizens of the
heavenly kingdom, with his ownglory, Revelation21:23.
TDNT - The luchnos is a lamp, originally an open bowl, then a closedlamp in
various forms, usually put on a stand to give better light, the luchnía being the
stand. Both words are common in the Septuagint (LXX) (cf. the seven-
branched candelabra, a luchnía with sevenluchnoi). The lamp is a common
metaphor in the OT. It denotes length of life (2Sa 21:17), the source ofdivine
help (Job 29:3), and the law (Ps 119:105). The lamp of the wickedwill be put
out (Job 18:6).
Luchnos - 27x in the LXX -
Ex 25:37; 27:20;30:7f; 37:20, 23;39:37; 40:4, 25; Lev 24:2, 4; Num 4:9; 8:2f;
1 Sam 3:3; 2 Sam 21:17;22:29; 1 Kgs 7:49; 2 Kgs 8:19; 1 Chr 28:15; 2 Chr
4:20f; 13:11; 21:7; 29:7; Job 18:6; 21:17;29:3; Ps 18:28;119:105;132:17;Pr
6:23; 31:18; Jer25:10; Dan 5:1; Zeph 1:12; Zech 4:2.
Here are two figurative uses of luchnos…
Thy word is a lamp (luchnos) to my feet, and a light to my path. (Ps 119:105-
note)
Spurgeon: Thy word is a lamp unto my feet. We are walkers through the city
of this world, and we are often calledto go out into its darkness;let us never
venture there without the light giving word, lestwe slip with our feet. Each
man should use the word of God personally, practically, and habitually, that
he may see his way and see what lies in it. When darkness settles downupon
all around me, the word of the Lord, like a flaming torch, reveals my way.
Having no fixed lamps in easterntowns, in old time eachpassengercarrieda
lantern with him that he might not fall into the open sewer, orstumble over

the heaps of ordure which defiled the road. This is a true picture of our path
through this dark world: we should not know the way, or how to walk in it, if
Scripture, like a blazing flambeau, did not revealit. One of the most practical
benefits of Holy Writ is guidance in the acts of daily life: it is not sent to
astound us with its brilliance, but to guide us by its instruction. It is true the
head needs illumination, but even more the feetneed direction, else head and
feet may both fall into a ditch. Happy is the man who personally appropriates
God's word, and practically uses it as his comfort and counselor, -- a lamp to
his ownfeet.
For the commandment is a lamp (luchnos), and the teaching is light; and
reproofs for discipline are the way of life (Pr 6:23)
Luchnos - 14x in 14v in the NT in the NAS - lamp(13), lamps(1).
Matthew 5:15-note nor does anyone light a lamp and put it under a basket,
but on the lampstand, and it gives light to all who are in the house.
Comment: In context the light of the lamp is compared to the light of one's
life, which for believers is to shine forth so that the spiritually dark world can
see the light of the world in us the (only) hope for (future) glory.
Matthew 6:22-note "The eye is the lamp of the body; so then if your eye is
clear, your whole body will be full of light.
Comment: Clearly figurative (metaphorical) use comparing to the eye which
admits light and which enables understanding (as the brain processes that
which the eye lets in).
Mark 4:21 And He was saying to them, "A lamp is not brought to be put
under a basket, is it, or under a bed? Is it not brought to be put on the
lampstand?
Luke 8:16 "Now no one after lighting a lamp covers it over with a container,
or puts it under a bed; but he puts it on a lampstand, so that those who come
in may see the light.
Luke 11:33 "No one, after lighting a lamp, puts it away in a cellarnor under a
basket, but on the lampstand, so that those who enter may see the light. 34

"The eye is the lamp of your body; when your eye is clear, your whole body
also is full of light; but when it is bad, your body also is full of darkness… 36
"If therefore your whole body is full of light, with no dark part in it, it will be
wholly illumined, as when the lamp illumines you with its rays."
Luke 12:35 Be (present imperative = The "Captain's" [Jesus']Commandto
make it your habitual practice to be… ) dressedin readiness, andkeepyour
lamps lit.
Comment: Figurative use of lamps - The idea is that the servantof Christ is to
be about his Master’s business until He returns. Be active. Be diligent. Be
filled with the Spirit. Live in constantexpectancyof our Bridegroom's return,
our Lord's SecondComing which is always imminent! Be watchful about the
future. Although you are in the present, determine to keepliving in "the
future tense" (so to speak), forif you are it will be more difficult for the the
world, the flesh and the devil to ensnare you, dear child of the Living God!
Note:"Your" is placed near the beginning of the sentence foremphasis =
emphasize our personalresponsibility to choose to be ready! Whateverothers
do, YOU stay dressedand keepyour lamps lit!
Compare some interesting parallel passages -Ex 27:20, 21;Lev 24:2; Ps 18:28
Barnes:Be ready at all times to leave the world and enter into rest, when your
Lord shall call you. Let every obstacle be out of the way; let every earthly care
be removed, and be prepared to follow him into his rest. Servants were
expectedto be ready for the coming of their lord. If in the night, they were
expectedto keeptheir lights trimmed and burning.
Wiersbe:Jewishweddings were held at night (Ed: Thus the need for lamps),
and a bridegroom’s servants would have to wait for their masterto come
home with his bride. The new husband would certainly not want to be kept
waiting at the door with his bride! But the servants had to be sure they were
ready to go to work, with their robes tucked under their girdles so they were
free to move (see 1Pe 1:13, 14, 15-note). But the remarkable thing in this story
is that the masterserves the servants!In Jewishweddings, the bride was
treated like a queen and the groom like a king; so you would not expectthe

“king” to minister to his staff. Our King will minister to His faithful servants
when He greets us at His return, and He will reward us for our faithfulness.
(Wiersbe, W: Bible ExpositionCommentary - New Testament. 1989. Victor)
Luke 15:8 "Or what woman, if she has ten silver coins and loses one coin, does
not light a lamp and sweepthe house and searchcarefullyuntil she finds it?
John 5:35 "He was the lamp that was burning and was shining and you were
willing to rejoice for a while in his light.
Comment: Metaphoricaldescriptionof John the Baptist! Application - Are
you a "lamp" (living forth and even speaking forth the Word of Truth and
Life) in the spiritual darkness ofthis world whether that is your home, your
school, your business, etc? Let your light shine like John the Baptist!
2Pe 1:19 So we have the prophetic word made more sure, to which you do well
to pay attention as to a lamp shining in a dark place, until the day dawns and
the morning stararises in your hearts.
Comment: The prophetic word (prophecy is not just that which is spoken
before but also that which is spokenforth - so here the reference is not just to
OT prophecies of things to come but by extensionrefers to all of the recorded
"spoken" forth words of God) is able to give spiritual understanding to those
whose mind is openedby the Spirit.
Revelation18:23-note and the light of a lamp will not shine in you any longer;
and the voice of the bridegroom and bride will not be heard in you any longer;
for your merchants were the greatmen of the earth, because allthe nations
were deceivedby your sorcery.
Revelation21:23-note And the city has no need of the sun or of the moon to
shine on it, for the glory of God has illumined it, and its lamp is the Lamb.
Revelation22:5-note And there will no longer be any night; and they will not
have need of the light of a lamp nor the light of the sun, because the Lord God
will illumine them; and they will reign foreverand ever.
Shining (5316)(phaino) means to illuminate, give light, shine forth as a
luminous body. Shining is present tense (continuous action) which pictures the

OT prophetic "lamp" as still shedding its light. The lamp that is shining
brightly is the Old Testament, which in the NT is usually indicated by the
term "Scriptures [word study]". (Click all 52 uses of the term "Scriptures
"usedas a synonym of a part or all of the Old Testament)
IN A DARK PLACE: en auchmero topo:
RelatedResource:
Torrey's topic "Spiritual Blindness"
What is spiritual blindness?
Place (5117)(topos)means an area of any size (space, place, room), a defined
place, the present use being in a geographicalortopographicalsense, suchas
a place, a part of a country or even the entire world. Petercombines this word
with the adjective below to describe the murky darkness ofthe fallen world
which obscures the truth until the lamp of divine revelationshines forth.
Dark (850)(auchmeros from auchmós = drought produced by excessiveheat,
dust as in a place where wateris evaporatedby drought) means dry, without
rain parched. The idea is obscure or murky (murky = characterizedby a
heavy dimness or obscurity causedby or like that causedby overhanging fog
or smoke), dismal, dark, squalid (squalid = marked by filthiness and
degradationfrom neglector poverty and implies sordidness as wellas
basenessand dirtiness).
Auchmeros pertains to being not only dark, but also dirty and miserable
Auchmeros is used only here in the NT and is not found in the Septuagint
(LXX).

Auchmeros does not imply absolute darkness, but that which is dingy, dirty,
dusty and filthy as a result of neglect. Dirty things are things devoid of
brightness. The light of the (prophetic) lamp exposes the squalid state of the
spiritually dark world.
The New Testamentwriters records that…
the light shines in the darkness, and the darkness did not comprehend (or
overcome)it. (John 1:5)
"And this is the judgment, that the light is come into the world, and men loved
the darkness ratherthan the light; for their deeds were evil. For everyone who
does evil hates the light, and does not come to the light, lest his deeds should
be exposed. But he who practices the truth comes to the light, that his deeds
may be manifested as having been wrought in God." (John 3:19, 20, 21)
(Jesus instructed Paul to take the Word of the Gospelto the Gentiles) "to
open their eyes so that they may turn from darkness to light and from the
dominion of Satanto God, in order that they may receive forgiveness ofsins
and an inheritance among those who have been sanctifiedby faith in Me."
(Acts 26:18)
(Paul explained to the Colossians thatthe GospelofJesus Christ, the Living
Word) "deliveredus from the domain (authority and power) of darkness, and
transferred us to the kingdom of His beloved Son," (Colossians1:13-note)
Peterdoes not specificallyidentify the "dark place" and commentators have
advancedseveralinterpretations. It seems mostnatural howeverto view this
dark place as the world as it presently exists.
The NT frequently refers to the present darkness ofthis world as shownin
these passages…
(Paul explains that) our struggle is not againstfleshand blood, but againstthe
rulers, againstthe powers, againstthe world forces of this darkness, against
the spiritual forces ofwickedness inthe heavenly places. (Eph 6:12-note)

(Paul explains to the saints at Thessalonicathat) "you, brethren, are not in
darkness, that the day should overtake you like a thief; for you are all sons of
light and sons of day. We are not of night nor of darkness" (1Th5:4ff-note)
(John explains that) On the other hand, I am writing a new commandment to
you, which is true in Him and in you, because the darkness is passing away,
and the true light is already shining. (1Jn 2:8)
To summarize, Peteris almost certainly using "dark place" as a metaphor to
describe this corrupt world system. However "advanced" oursecular
civilization becomes, this world in its willful rebellion to God (Whose essence
is Light), lies in the darkness ofsin, ignorance, despairand death which keeps
people from seeing God's truth until His light shines into their hearts.
Vincent on a dark place - A peculiar expression. Lit., a dry place. Only here in
New Testament. Rev. gives squalid, in margin. Aristotle opposes it to bright or
glistering. It is a subtle associationofthe idea of darkness with squalor,
dryness, and generalneglect.
Wiersbe adds that the Greek word auchmeros "is the picture of a dank cellar
or a dismal swamp. Human history beganin a lovely Garden, but that Garden
today is a murky swamp. What you see when you look at this world system is
an indication of the spiritual condition of your heart. We still see beauty in
God’s creation, but we see no beauty in what mankind is doing with God’s
creation. Peterdid not see this world as a Garden of Eden, nor should we."
UNTIL THE DAY DAWNS:eos ou hemera diaugase (3SAAS):
Dawns (1306)(diaugazo from diá = through + augázo = shine) means literally
to shine through. This word was used to describe daylight breaking through

the darkness ofnight, picturing the first gleams of the sun piercing the
darkness.
The day Peteris referring to here is when Christ returns in glory to establish
His 1000 Messianic Kingdom. (See notes on The Millennium 1, The
Millennium 2, The Millennium 3)
Vincent adds that "the verb (diaugazo)is compounded of dia = through, and
auge = sunlight, thus carrying the picture of light breaking through the
gloom."
Diligent use of the prophetic lamp will be needed only until the day dawns.
The word "until" indicates that we are now in the period of waiting, at the
end of which prophecy upon its fulfillment will pass awayas taught by Paul
(1Cor13:8-note). In other words, the truths in the Bible will continue to point
to the source of all truth, Christ, until He returns in glory (At His Second
Coming recordedin Revelation19:13-note John records that Christ is
"clothedwith a robe dipped in blood; and His name is called The Word of
God.")
AND THE MORNING STAR ARISES IN YOUR HEARTS: kaiphosphoros
anateile (3SAAS) en tais kardiais humon :
Morning Star (KJV = Day-star)(5459)(phosphoros from phos = light + phero
= to bring; English = phosphorus = a substance that glows in the dark) means
light bringing, light beareror bringer or bringing morning light.
The Latin Vulgate translates "phosphoros" withthe word "Lucifer".
The day-star or morning-star was the name that Greeks assignedto the planet
Venus which was the brightest object in the skyapart from the sun and moon
and appearedsometimes as the evening starand sometimes as the morning

star. In the desert the morning star is so brilliant that it appears as though the
sun were about to rise.
Vine adds that phosphoros "is used of the morning star, as the light–bringer,
2 Pet. 1:19, where it indicates the arising of the light of Christ as the Personal
fulfilment, in the hearts of believers, of the prophetic Scriptures concerning
His Coming to receive them to Himself. (Vine, W E: Vine's Complete
Expository Dictionary of Old and New TestamentWords. 1996. Nelson)
In the context these images (day dawning and morning star arising) point to
the parousia or the appearing of Jesus Christ.
Considerthe following parallel passages…
Becauseofthe tender mercy of our God, with which the Sunrise (KJV =
Dayspring = Messiah)from on high shall visit us, TO SHINE UPON THOSE
WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, to guide our
feet into the way of peace." (Lk 1:78)
Comment: This was partially fulfilled at Messiah's firstcoming but will be
fulfilled at His return, His light driving away the spiritual darkness of this
present evil age
"I, Jesus, have sent My angel to testify to you these things for the churches. I
am the root and the offspring of David, the bright morning star." (Rev 22:16-
note).
Comment: Many evangelicalcommentators feelthat Isaiah 14:12 is a
reference to Satan. In that verse the Hebrew and the Greek Septuagint
(Hebrew = heylel = Strong's # 1966 ; LXX translates it with the Greek word
heosphoros = bringer of morn, the morning star) are translatedLucifer
meaning "light bearer" who represents the counterfeitmorning star. Here in
the Revelation22:16, Christ triumphantly proclaims that He is the true
"Morning Star". And so we see the final conquestof the counterfeit, the
serpent of old, just as was prophesied in the promise in Genesis 3:15 where
Moses recordedthat the Seedof the woman would crush the head of the
serpent. Hallelujah!

and then (at the end of the Great Tribulation) the sign of the Son of Man (the
sign = the glory of Christ) will appearin the sky, and then all the tribes of the
earth will mourn, and they will see the SON OF MAN COMING ON THE
CLOUDS OF THE SKY with power and great glory (the fulfillment of the
Shekinahglory describedin Genesis)(Mt 24:30-note)
(Jesus declares thatto those who overcome = those who believe as shown by
1John5:4-5) 'I will give him the morning star" (Revelation2:28) (Comment:
Christ will give His Own presence to His people, cf 1Th 4:16-note, 1Th 4:17-
note)
Much as a lamp at night anticipates and is outshined by the bright morning
star, so Old Testamentprophecy looks ahead to the coming of Christ “the
bright Morning Star” Who will outshine all things.
Christians today have the light of Christ within their hearts. At Christ's
SecondComing, He will bring all believers into a perfect day. His outward
coming will bring light to all people. On this day, the spirits of the godly will
take on “an illuminating transformation” as the light of Christ fills them.
Arises (393) (anatello from aná = up + téllo = setout for a goal)means to
cause to arise, spring up, be up. It was used especiallyof things in natural
creation, like the rising of the sun or moon.
Hearts (2588)(kardia)is not used to refer literally to the physical heart in the
NT but describes the seatof the desires, feelings, affections, passions,
impulses. Kardia refers to the causative source ofa person’s psychologicallife
in its various aspects, and with specialemphasis upon thoughts—‘heart, inner
self, mind.'
"Heart" refers to the the volition (your will), the mind, the desires, etc.,
though the facility of the intellect may be slightly more emphasized in
Scripture. In Hebraic thought the heart is the centerof intellectual activity.
John MacArthur comments on kardia noting that…
Throughout Scripture, as wellas in many languages andcultures throughout
the world, the heart is used metaphorically to representthe inner person, the

seatof motives and attitudes, the center of personality. But in Scripture it
represents much more than emotion, feelings. It also includes the thinking
process and particularly the will. In Proverbs we are told, “As [a man]
thinketh in his heart, so is he” (Pr 23:7, KJV). Jesus askeda group of scribes,
“Why are you thinking evil in your hearts?” (Mt 9:4; cf. Mk 2:8; 7:21)… The
heart is the control centerof mind and will as well as emotion… The problem
that causedGodto destroythe earth in the Floodwas a heart problem. “Then
the Lord saw that the wickednessofman was greaton the earth, and that
every intent of the thoughts of his heart was only evil continually” (Gen.
6:5)… God has always been concernedabove all else with the inside of man,
with the condition of his heart." ( MacArthur, J: Matthew 1-7 Chicago:
Moody Press)
The secondcoming of Christ will have not only an externally transforming
impact on the universe (2Pe 3:7, 8, 3:9, 10, 11, 12, 13-See notes 2Pe 3:7-8, 3:9,
10, 11-13), but also an internally transforming impact (in your hearts) on
those believers who are alive when Jesus returns, foreverremoving any of
their remaining doubts. The perfect, albeit limited, revelation of the
Scriptures will be replacedwith the perfect and complete revelation of Jesus
Christ at the secondcoming (Jn 14:7, 8, 9, 10, 11; 21:25). Then the Scriptures
will have been fulfilled and believers, will be made like Christ, John recording
this encouraging truth…
Beloved, now we are children of God, and it has not appearedas yet what we
shall be. We know that, when He appears, we shall be like Him, because we
shall see Him just as He is. And everyone who has this hope fixed on Him
purifies himself, just as He is pure. (1Jn 3:1-note, 1Jn 3:2-note)
At that time believers will have perfect knowledge andall prophecy will be
abolished
for now we see in a mirror dimly, but then face to face;now (we) know in
part, but then (we) will know fully just as (we) also have been fully known.
(1Cor13:14)
Hiebert has an interesting comment on the somewhatdifficult to interpret
phrase "in your hearts" writing that "The truth that Christ is coming again

must first arise in their hearts, like the morning star, giving assurance of
coming day. Assured of His anticipated return, they will be alert to detect the
gleams of dawn breaking through the darkness. Those who disregardthe light
of prophecy will not understand the significance ofthese harbingers of coming
day. Such a living hope must have a transforming impact upon daily life.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Lamp And The Dawn
2 Peter1:19
J.R. Thomson
Notwithstanding Peter's personalacquaintance with the Lord Jesus, and the
abundant evidence which had come before him, during Christ's ministry, of
his Master's duty and authority, Peter was far from disparaging the value of
those attestations to the authority and swayof the Messiah-Princeto be found
in the Scriptures of the Old Testament.
I. THE NIGHT OF TIME. The world is, apart from specialillumination from
above, a dark place. The human race, in this condition of being, are like
wanderers in midnight gloom. Ignorance of what it most concerns us to know,
sinful habits which cloud the reasonand even corrupt the conscience,
hopelessness as to the future beyond this brief mortal existence, - such are the
elements of moral darkness. The gloomis not unrelieved, but it is real and
undeniable.

II. THE LAMP OF REVELATION. The darkness ofman's moral condition
has been to some extent dispelled and scatteredby the light which God himself
has kindled in the minds of holy and devout men, and which they have shed
upon their fellow-mortals'path. In them has been verified the grand saying of
the poet-
"Heavendoth with us, as we with torches do,
Not light them for themselves." The prophets, whose writings form a large
part of the sacredvolume, have rendered a service to humanity which in our
day is inadequately acknowledged. Certainlythey have introduced into
human thinking and literature many of our sublimest conceptions ofGod, of
morality, of society. And certainly they have done much to sustain the faith of
men in a Divine rule, and to inspire the hope of men in a glorious future for
the moral universe. Notonly did they revealthe coming of the King whose
way to empire should be through suffering and death; they revealedthe
prospectof a kingdom which has yet to be realized, and which is to secure the
highest welfare of man and to exhibit the eternal glory of God.
III. THE DAYBREAK OF CHRIST'S KINGDOM. The lamp is well enough
for the night; but how welcome and how precious to the watcheror the
traveler is the break of day! The day-star, the light-bringer, shines with rays
of lustrous promise. Then the gray dawn appears in the east, and reddens as
the sunrise approaches. Soonthe sun rises in his strength and floods the world
with light. The process is a picture of what happens in the spiritual history of
humanity.
1. What the day is deserves to be considered. It is the day of knowledge, of
holiness, of "hope. Through the shining of the Sun of Righteousness,they who
sometime were darkness are now light in the Lord.
2. Where the day shines is also matter of greatinterest. To St. Peterthe glory
of noontide splendour was still in the future. Certain it is that the kingdom of
Christ, like the path of the just, "shineth more and more unto the perfect
day." What we have hitherto seenhas been the beauty and the promise of the
morning. The full noontide splendour has yet to be revealed. But in indulging
bright hopes for the world, for the destiny of our redeemedand regenerated

humanity, let us not lose sight of the internal, the spiritual, the personal
experience of enlightenment. St. Peter's hope was that "in your hearts" this
day should dawn, and this day-star arise. We have to look not only without,
but within. If the heart be dark as a cavern secludedin forest depths from
every ray of the sun in heaven, of what avail for us is it that the world is
bathed in spiritual luster?
APPLICATION.
1. Take heedto the lamp of prophecy, which does not ceaseto shine, and
which is neededby every traveler through the night of time, to direct his feet
into the paths of safety, wisdom, and peace.
2. Hail the promise of the morning, and look forwardto the spiritual and
perfect day. Of times and seasons we know but little; but this we know - "The
Lord is at hand;" "The morning cometh." "Lift up, then, your heads, for your
redemption draweth nigh." - J.R.T.
Biblical Illustrator

A light that shineth in a dark place.
2 Peter1:19-21
The Word of God a light shining in a dark place
E. Cooper, M. A.
I. In showing THE CORRECTNESSOF THIS DESCRIPTION,I would
begin with reminding you that by the "dark place" we must understand this
world in relation to its spiritual condition. But in the midst of all this darkness
a light has still been shining, and that light is the Word of God.
II. TO ILLUSTRATE IT BY A REFERENCE TO FACTS. Has it not
uniformly come to pass that true religionhas flourished or decayedin exact
proportion to the degree in which the Bible has been disseminated or
suppressed?
1. In practically applying the subject, the first inference which I shall deduce
from it is that suggestedby St. Peterhimself in the text — seeing that there is
such a light shining in a dark place, "ye will do well that ye take heed to it."
Bearin mind the purpose for which it was vouchsafed:not to gratify a vain
curiosity, not to puff up with fleshly wisdom, but to make wise unto salvation,
to enlighten, convert, and purify the soul. Bearin mind that it is not enough to
live under the light; you must also walk in the light. It is not enough that the
light is around you; it must be also in you. You may have your understanding
enlightened with Scriptural truths, and yet your heart may be "a dark place."
2. Seeing that there is such a light shining in a dark place, ye will do well to
aid the diffusion of it. Having "takenheed to it" yourselves, letit be your care
to extend the blessing of it to others. Can you, indeed, do otherwise?
(E. Cooper, M. A.)
Unfulfilled prophecy a light provided for the Church of Christ
C. J. Goodhart, M. A.

I. STATE SOME OF THE USES OF UNFULFILLED PROPHECY.
1. One use, of course, is to prove the truth and faithfulness of God's Word,
establishing by implication His foreknowledge.
2. Another use of unfulfilled prophecy is guidance and direction.
3. Unfulfilled prophecy is also for warning both to the Church and to sinners
— to the Church, that they may be found ready, with their loins girt,
overcoming the evil, and waiting for the glory; to the world, that they may
have opportunity to escape, or, if they refuse, be left without excuse in the
rejectionof the truth.
4. Hope is speciallystrengthened and sustained through the communication of
what is to come.
5. Among many other uses of unfulfilled prophecy is the answerwhich it
affords to the questionings of infidelity.
II. THE PRINCIPLES ON WHICH PROPHETICALLANGUAGE AND ITS
STATEMENTS SHOULD BE INTERPRETED. To the question, "How can
we certainly discoverthe right way of interpreting unfulfilled prophecy," we
answerat once, "Byobserving how God has interpreted prophecy in what has
been fulfilled already."
III. Let us now proceedto discuss in a few words the one pre-eminently great
event of unfulfilled prophecy — THE SECOND COMINGOF THE LORD
JESUS CHRIST. This is the greatfocus of prophetic light, and all other events
and circumstances are gatheredin beautiful symmetry around it.
IV. THE EVENTS WHICH WE BELIEVE WILL BE CONNECTED WITH
THE ADVENT.
(C. J. Goodhart, M. A.)
Scripture light the most sure light
W. Bridge, M. A.

I. IT IS POSSIBLE THAT A GOOD MAN MAY BE IN THE DARK. Was
not David in the dark (2 Samuel 22:29)? Was not Job in the dark (Job 19:8)?
A goodman may live and dwell in a place or town where no means of grace
are; in a poor, dark, and ignorant corner of the world. Did not Job dwell in
the land of Uz? As a goodman may be offended and stumbled, so he may
stumble into some mistakes and errors; erroneous times are dark times: every
error is darkness, as truth is light. Ye see how it is in a room where there are
many pictures; though ye see some ofthem presently, yet others have a silken
curtain drawn before them, which ye see not immediately: so here, though
God do reveal much unto you, yet there is a silken curtain that is still drawn
before some truths, and therefore even a goodman may be much mistaken.
And if a goodman may be under some temptation and sin, then he may be in
the dark.
II. THOUGH A GOOD MAN MAY BE IN THE DARK, YET HE HATH
SCRIPTURE LIGHT TO WALK BY. God hath not left him comfortless, and
without light, in obscure darkness. Buthave not even wickedmen this light
also of the Scripture, to walk by in their darkness? Ianswer, They have it as a
blind man hath the sun. And though a wickedman doth hear and may read
the Scripture, and know many truths which are therein contained, yet he doth
not know the greatness ofthem. But may not a goodman's eyes be held from
this Scripture light? When he is converted, then are his eyes saidto be opened,
then is he anointed with the unction of the Holy One, and doth know all things
necessaryunto his salvation. He doth not shut his own eyes againstany
Scripture light. He knows more than he is able to utter and he feels more than
he can speak. And though some Scripture truths may be hidden from him
sometimes, yet he hath his intervals of sight. And though a good man may be
in the dark, yet God doth not leave him so.
III. THIS SCRIPTURE LIGHT IS THE MOST EXCELLENT, SAFE, AND
SURE LIGHT: it is the light of lights; the most excellentlight of all under God
in Christ. For —
1. It is a true light. There is God seenespecially, and Christ seen;there also
you see yourselfand your own dirty face;there also you see the creatures that

are in the room with you, and their emptiness;the emptiness of men, and of
all comforts and relations.
2. As it is a true light, so it is an admirable and wonderful light. In other
knowledges, the more ye know, the less ye admire; but in Scripture
knowledge, the more light ye have, and the more ye know, the more you will
lift up your hands and admire, at your own ignorance and God's grace.
3. As it is an admirable light, so it is a safe and sure light. Other false lights do
lead men into fens and bogs;but we have a more sure and safe light, and the
more of it falls upon your eye, the more is your eye preserved.
4. As it is a safe and sure light, so it is a pleasantand satisfying light. Light is
pleasantto the eye, and the eye ordinarily is not satisfiedwith seeing:but this
is that light which doth bring men to rest; for when a man knows what shall
be his portion for ever, then his heart is at rest, and not before.
5. As it is a pleasant, satisfying light, so it is a full and sufficient light, able to
make the man of God perfect unto salvation. What state canyou be in, but the
Scripture will find a commandment for your rule, and a promise for your
assistanceandreward?
6. As it is a full and sufficient light, so it is a clearlight, a light that shineth; it
hath no thief in it, as many lights and candles have: not that there are no hard
things therein, and difficulties. Yet what truth is in all the Scripture, which is
necessaryto salvation, but doth lie plain and clear? (Deuteronomy30:11-14;
Romans 10:6).
7. As it is a clearlight, so it is the best light in the world, the most excellent
light, a light beyond all other things which do pretend to light.(1) Wherein
doth this Scripture light exceedor go beyond revelations or visions, and the
light thereof?(a)This Scripture light, as you have seen, is a full light, a light
which did shine forth at once in and by Jesus Christ. Revelations and visions
are more particular; though God did sometimes speak in that way and
manner, yet then He spake drop by drop; but now He hath, in these lastdays,
spokenHis full mind by His Son. These were but as the apples which did fall
from the tree of wisdom; but in the gospeland Scripture, ye have the whole

tree itself.(b) Scripture light is the highest light; Scripture dispensationthe
highest dispensation:the dispensationof visions and revelations was of a
lowerrank.(c) This Scripture light is a more sure and certain light: for if God
should now speak unto you by visions, or visionalrevelations, how would you
know that this were the voice of God, and not a delusion of Satan?(d) There is
no danger in tending upon and taking heed to this Scripture light. But if men
do attend to revelations and visions, how easilymay they be drawn to despise
the Scripture, and such as do wait thereon!(e) Why but, you will say, may not
God speak by extraordinary visions and revelations, in these days of ours?
Though God may thus speak to some of His servants, yet if I have an itching
desire after visions and revelations it is ill.(2) As for dreams and voices, the
Scripture or the written Word of God, is more excellent than those;and the
light of Scripture is the best light in compare with any light that may come
from them.(3) As for impressions made upon the soul, whether by a particular
word or without it; the Scripture, or the written Word of God, is more sure
than those;and the light thereofthe best and most excellentlight in
comparisonwith the light of impressions. If I do make an impressionthe
certain judge of doctrines, then am I much deceived.(4)As for that light and
law of grace which is in the saints, the light of the Scripture is beyond and
more excellentthan that. The light and law within us here is imperfect, for we
see but in part, and know in part (1 Corinthians 13:9); but the Word of God
written, the Scripture and the light thereof, is perfect (Psalm 19.). The law of
grace within, and the light within, is not able to convince others. Though
experience be a greathelp to our faith, yet, take it alone, abstractedfrom the
Word, and it cannot healour unbelief. But though experience be the parent of
hope, yet it is not the ground of our faith; it is an help unto faith, but not the
first ground of our faith.(6) As for Divine providence, the Scripture is a more
sure light than it. ForGod doth sometimes try us by His providence. So He led
the children of Israelin the wilderness forty years to try them, and to know
what they would do, and to humble them. But the Scripture is the rule of our
doing, and therefore a more safe and sure light to walk by. And if the
providence of God extendeth unto all our actions, goodand evil, and to evil as
well as unto what is good, then there is no certainrule or judgment to be made
up from thence.(7)As for human reasonand the light thereof, Scripture light
is more excellentthan it. For though human reasonbe a beam of Divine

wisdom, yet if it be not enlightened with a higher light of the gospel, it cannot
reachunto the things of Godas it should. And as mere human reasoncannot
make a sufficient discoveryof sin, so it cannotstrengthen againstsin and
temptation: temptations answeredby reasonwill return again;it cannot
convert the soul. "But the Word of the Lord is perfect, converting the soul."
Though the light of reasonbe good, yet it is not a saving light. It is revelation
light from the gospelthat doth bring to heaven: mere human reasoncannotdo
it. Is there then no use of reasonand of the light thereof? Yea, much, not only
in civil things but in the things of God, comparing spiritual things with
spiritual.
IV. As Scripture light is the most excellentlight, the best and most sure light,
so IT IS OUR DUTY, THE DUTY OF ALL THE SAINTS AND PEOPLE OF
GOD, TO TAKE HEED THEREUNTO, andthat especiallyin their dark
times and places. Yet further, ye shall do well that ye take heed thereunto, for
the doctrine of the gospelwritten is —
1. The Word of the Sonof God. The more excellentthe person is that speaks
unto you, the more diligently ye will take heedunto what he saith.
2. As the Scripture is the Word of the Son, so it is the only rule of our lives.
Now that which is the only rule of our lives, we are in specialmanner to take
heed unto.
3. As the Scripture and the Word of God written is the only rule, so it is that
salt which doth seasonallyour enjoyments. It is the rule and measure of your
worship; for if you do not worship according to the appointments of God in
His written Word, your worship is but idolatry and superstition. It is the great
relief of your souls in time of temptation. It is that which sanctifieth all your
outward comforts, even amongstthe creatures (1 Timothy 4:4). And shall the
Word of God written be such a blessedtreasure, and shall we not take heed
thereunto?
4. As it is the salt of all your comforts, so it is, and shall be, your judge at the
greatday. But the text saith, "That we shall do wellto take heed thereunto,
until the day dawn, and day-star arise in our hearts":but the day hath
dawned on me, and the day-star hath arisenin my heart; and therefore now,

what need I take heed to the Scripture or the written Word any longer? I
answer, Yea, still you have need to do it: for did not the day dawn and the
day-star arise on the hearts of the apostles and Christians in their days,
according to your sense and meaning? yet they still attended on the written
Word of God. But why are the saints and people of God to take heed unto the
Scripture and the written Word of God especiallyin their dark times and
seasons?I answer, Becausetheyare then in most danger of stumbling and
falling: he that walkethin the dark, stumbleth; and who is not then apt to
fall? But by taking heed to this sure light, they shall be kept from the powerof
their darkness. Whatmust we do, that we may take heed and attend unto
Scripture? Ye must do three things —
I.Ye must attend to know and understand it.
II.Ye must attend to keep it. And —
III.Ye must attend to walk by the same. And —
I. Foryour knowledge in and understanding of the Scripture, and the written
Word of God, ye must —
1. Observe, keep, and hold fast the letter of it; for though the letter of the
Scripture be not the Word alone, yet the letter with the true sense and
meaning of it, is the Word.
2. If you would have the true knowledge, and understand the Scripture, and
so behold this greatlight in its full glory and brightness, you must diligently
inquire into the true sense and meaning of it, for the true sense and meaning is
the soulthereof.
II. But secondly, and more practically: if you would so understand the
Scripture, that you may take heedthereunto, as to a light shining in your dark
state, then — You must go to Godfor the Spirit; for without it ye cannot
understand the mind of God in the Scripture: no man knows the mind of Paul
but by the spirit of Paul; nor the mind of Peterbut by the spirit of Peter; no
man knows the mind of Christ but by the Spirit of Christ: stand therefore
under gospeldispensations, where the Spirit breathes. Take heedof a worldly,
fleshly mind; fleshly sins do exceedinglyblind the mind from the things of

God, and a worldly mind cannot savour them. Yet take heed that you be not
too indulgent to your own condition, disposition, or opinion. It is a good
speechof Hilary: He is the best interpreter of Scripture that doth rather bring
his sense from the Scripture than carry his sense to the Scripture. If you do
desire so to understand the Scripture, as it may be a light to all your paths;
then be sure that you put nothing else in commissionwith it for your rule. It is
with the Scripture in this respect, as with God, Christ, and the Spirit; if you
come to God for help, yet if you join anothergod in commissionwith Him, He
will not give down His help. And so here: though you come, and tend, and
wait upon God in the Scripture, yet if there be anything else which you do
make your joint rule with the Scripture, any light within you, or preceptof
man without you, it will not give down its light to you, but you will be left in
the dark.
III. Yet one thing more. If you would take heed to the Scripture, you must so
heed the same, as you may walk thereby. Therefore prize it much: who takes
heed to that which he does not prize? Therefore, also, getyour heart affected
with love to every truth which you know;for because menreceive not the
truth in the love thereof, therefore God doth give them up to strong delusions:
men take heed unto what they love. And therefore that you may heed it so as
to walk thereby, let it be your continual companion, going where you go; if
you go into the fields, oh! let the Word go with you; if into your calling, oh! let
the Scripture and the written Word of God be with you. Thus shall you take
heed unto it, as to a light shining in a dark place.
(W. Bridge, M. A.)
Until the day dawn
The dawn of day
J. Vaughan, M. A.
The words admit of two rather different meanings. They may refer to the light
which sometimes breaks upon the heart after prayer or meditation. I would
suppose that you are a real inquirer after truth. You have been searching for

it long and earnestly, but the dark places in the Bible — those dark places
which underlie all greattruths — and the dark places in your own heart are
many. You cannotsee any light. Least of all can you see that you have yourself
any part or lot in the matter. The day cometh and also the night, for the night
is as much a part of the coming as the day. It will come in its own appointed
time, and not a moment sooner. The day's dawn will arise exactto its moment.
Or it may be thus. You have lost the light which you once enjoyed. Something
has come betweenyour soul and God, and now all is dark. What shall you do?
Pray on, repent on, confess on, plead on a little longer. It only wants your
perseverance "until the day dawn." Or perhaps you say, "I have never known
any of the rapturous views which some speak of." It is not given to everybody
in the same degree, but to eachas he needs it, or as he canbear it. The nights
are as needful as the days to all the processesofnature. A brightened day of
Christian experience may be yet waiting for you. Do not let hope, or faith, or
courage fail until it dawn. Meanwhile, that "until" is a very important part of
the blessing. Many a goodthing has lost all its goodness simply because it
came too soon. Do not hurry on the morning. God knows besthow long your
night shall be. But there is another interpretation which belongs to the text
with equal or greaterappropriateness. "The day." The day of all days for this
world is the Advent of Christ. That day which will throw overthis earth a
light never seenbefore, and clothe it with the most brilliant splendour. Of the
exactperiod of that day's dawn we have been most wiselyand mercifully kept
in ignorance. Is, then, this life all night? Why speak of the day dawning as if it
is all now so very dark? It is all comparative. This life is a very happy life; this
world is a beautiful world; but we all find that colourchanges its hue under
contrast. To-morrow's exceeding joymay make a bright yesterdaylook dull,
howeverpleasantit was. And when Jesus comes withHis glory, and the
heavens are new, and the earth is new, all that is now the holiest, and loveliest
and best — tainted as it all is with sin and change and sorrow — it will all
look like a shadow. Still it is not to disparage the present, but to exalt the
future, that we are told to wait "until the day dawn." To all the mysteries of
our world and being, to the chaos ofour thoughts, to the dark things within
and around us on every side, the key, the true solution is "until the day
dawn." Bearthat key with you, and it will unlock the whole year. Expect and

be always looking for more and more light, till one by one the shadows flee
away, and the whole orb of truth rises in his majesty, and "the day dawn."
(J. Vaughan, M. A.)
The daystar arise
The rising of the day-star
J. Vaughan, M. A.
There is a difference between"the dawn" and the "day-star." The light of
"the dawn" is general;the "daystar" gives the thought a focus and fixes it to
one spot. "The dawn "is to the whole world; "the day-star "arises in our
hearts. What "the day-star" is, is left without a shadow of a doubt. For Christ
has singledit out as the last title which He claims in the whole Bible. "I am the
bright and morning star." As "the morning star "He comes to us in the night
of waiting, doubt, and sorrow. "The day-star" is the morning close at hand.
"The dawn" is the day begun. Yet they can never be divided. "The dawn"
must soonbe full day, and "the day-star" loses itselfin the risen sun. Now
trace, for a moment, the connectionwhich lies in the allegory — between"the
dawn" and "the day-star." I will give one or two instances. Youhave been
reading your Bible, and searching into some of the deep things there. You are
a sincere inquirer after truth, but for a while it is all dark; and when it is the
darkest, just before the light is going to break, a thought comes into your
mind; it gives you a fresh view of the whole subject;it gets clearerand
clearer;it spreads like "the dawn" over the hills; in another bound it unveils
itself to you. Why? Whence comes this "dawn"? Is it from the head, or is it
from the heart? Certainly from the heart. There is Christ in it. "The daystar"
is in that "dawn." You feelit. The day "dawned" when "the day-star arose in
your heart." And so Christ made the night of your ignorance turn into the day
of your joy. I will take it thus. Some sin has gradually darkenedyour mind. It
throws its deep shadow over everything. You cannot find forgiveness,and
your whole life is wrapped in gloom. The night of your life becomes thicker
and thicker. You pray; there is no answer. You repent; but there is no peace.

When almost suddenly — as it seems to you — a hope seems to spring up,
things begin to look brighter, despairceases, praise and hope find their wayto
your thoughts. There is a "dawn"! But whence? Christ and His tender love
has come nearerto you. He reveals Himself to you as your complete and all-
sufficient Saviour. All is changed. Why? "The day-star" has "risenin your
heart." Or see whatshall be presently. The secondAdvent of Christ is
breaking upon this earth. A new day shall burst. This is wonderful. Are you
frightened at the solemnities of that hour — the convulsions of nature — the
rolling of the heavens up into a scroll — the sight of God! Do they appal you?
No. You are calm; you rejoice. Why? For "the day-star" is there, and long
before, He has been "the day dawn" in your soul. He is yours. You know Him.
He has "risen in your heart," and now has come the noontime of your joy!
Now let us observe a little more concerning "the day-star." And first I notice
that it "ariseth" of its own free action, of the very necessityof its being; in its
very nature it ariseth. It must "arise." We do not make the day-star "arise";
neither do we make Jesus come into our poor dark hearts. He does it of His
own free grace and favour. He comes of His own necessity. Such is His love He
cannot but choose to come. He "arises" in your heart. The expressionshows
that it is gradual. "He arises." He goes higher and higher. The light gets
stronger, and we see Him more and more. And where the days are His, we
know that there will be day — perfect day. The greatquestion for every one of
us is, "Is that day-star yet arisen in my heart? If not, why?" Are you wilfully
hindering it? Are you turning awayfrom it?
(J. Vaughan, M. A.)
Christmas, or the two risings of the Day-star
Homilist.
(Luke 1:78, 79; 2 Peter1:19): — Christ has two incarnations — the one
outside of man, the other inside; two births — the one in the manger, the
other in the soul.

I. His OBJECTIVE birth or rising. "The day-spring from on high," etc. This
day-star arose in Bethlehem. First, the origin of this rising. "Throughthe.
tender mercy of our God." God's sovereign, compassionate, boundless love
was the cause. Secondly, the purpose of this rising. "To give light to them that
sit in darkness."This was the condition of the world — in moral night,
ignorant, polluted, miserable.
II. His SUBJECTIVE birth or rising. "The day-star arise in your hearts."
Christ is in His disciples
(1)as the dominant objectof affection,
(2)as the dominant theme of thought,
(3)as the dominant motive of action.
III. His objective and subjective rising COMPARED.Bothagree in this. They
are from the "tender mercy of our God." But the following are points of
difference: First, the objective rising exists independently of the subjective;
but not the subjective without the objective. In other words, unless Christ had
been born in the manger He would never have been born by faith in the
human soul. Secondly, the objective rising may become a curse, the subjective
never. The man who does not receive Christ into the heart, but continues to
rejectHim, is injured immensely by the factof His outward revelation.
Thirdly, the objective rising is independent of human choice or effort, but not
the subjective. Fourthly, the objective rising is not a matter of consciousness;
the subjective is. That Christ came into the world can only be proved by logic
and dealing with knownfacts;consciousness, the strongestand ultimate proof,
can yield no testimony to the fact. But the subjective rising is a matter of
consciousness. Conclusion:Learn — first, what personalChristianity is;
secondly, what the duty of the preacher is. Try to get Christ, and not creeds,
into human souls.
(Homilist.)

COMMENTARIES
Ellicott's Commentary for English Readers
(19) We have also a more sure word of prophecy.—Rather, And we have the
prophetic word more sure (so Rheims alone); or, And we have, as something
more sure, the prophetic word, as a secondproof of the truth of my teaching
respecting Christ’s coming. The expression, “the prophetic word,” occurs
nowhere else in the New Testament. “The Scripture” given below (Note on
2Peter3:4), as quoted by Clement of Rome, is quoted again in the so-called
SecondEpistle of Clement (chap. 11)as “the prophetic word.” The quotation
in both cases is probably from some uncanonicalbook of prophecies. Here the
expressionmeans the whole body of prophecy respecting the subject in hand;
but the meaning of the whole sentence is not quite clear. It may mean (i.) that
the Transfigurationhas made prophecies more sure, for we who were there
have thus witnessedtheir fulfilment. In this case, however, we should have
expectedsomething more than “and” to introduce the statement, such as “and
hence,” “andthus,” “whereby,” &c. Or it may mean (ii.) that in the prophetic
word we have something more sure than the voice from heaven. Here a simple
“and” is natural enough; and the word of prophecy is suitably comparedwith
the voice from heaven. But how canthe word of prophets be more sure than
the voice of God? In itself it cannotbe so;but it may be so regarded (1) in
reference to those who did not hear, but only heard of, the voice from heaven;
(2) in reference to the subject in hand. (1) For the readers of this Epistle the
many utterances of a long line of prophets, expounded by a schoolof teachers
only secondto the prophets themselves, might easily be “more sure” evidence
than the narrative of a single writer; and “if they heard not Moses andthe
prophets, neither would they be persuaded” by the report of a voice from
heaven. (2) The Transfiguration, though an earnestof Christ’s future glory,
was not so cleara promise of it as the express words of prophecy. If this latter
interpretation be right, we have another mark of authenticity. A forgerwould
be likely to magnify his own advantage in hearing the voice from heavenover
the ordinary proofs open to every one. In any case, the coincidence with
1Peter1:10-12 must not be overlooked. (Comp. also St. Peter’s speech, Acts
3:20-21).

Whereunto ye do wellthat ye take heed.—Or, and ye do well in giving heed to
it—a gentle mode of exhortation, by assuming that the thing urged is being
done. The exhortation is quite in harmony with 1Peter1:10. We have a similar
constructionin 2Peter2:10, “Do not tremble in speaking evil.”
A light that shineth.—Better, a lamp that shineth. Prophecy, like the Baptist,
is a “lamp that is lighted and shineth,” preparatory to the Light. (See Note on
John 5:35.) Theophilus, Bishopof Antioch, circ. A.D. 170, has (Autolycus II.
xiii.) “His word, shining as a lamp in a chamber;” too slight a parallel to this
passageto be relied upon as evidence that Theophilus knew our Epistle. (See
below, secondNote on 2Peter1:21.)
In a dark place.—This translationis somewhatdoubtful. The word rendered
“dark” occurs here only in the New Testament, and its usual meaning is
“dry.” From “dry” we pass easilythrough “rough” to “dirty,” meanings
which the word has elsewhere (comp. the Latin squalidus); but the passage
from “dirty” to “dark” is less easy, and there is lack of authority for it. “In a
waste place” wouldperhaps be safer;and the image would then be that
prophecy is like camp-fires in the desert, which may keepone from going
utterly astray, till sunrise frees one from difficulty. The “waste place” is either
the wilderness ofthis world or the tangled life of the imperfect Christian.
Until the day dawn.—Literally, until the day beam through the gloom. Here,
again, the meaning may be two-fold: (1) Christ’s return in glory to illumine
the wilderness ofthis world, to clear off its obscurities, and show the way
through its mazes; or (2) the clearervision of the purified Christian, whose
eye is single and his whole body full of light. (Comp. 1John2:8.) No comma at
dawn; “in your hearts” belongs to both “dawn” and “arise,”if to either.
And the day star arise.—Anamplification of “until the day dawn.” “Daystar”
occurs nowhere else in the New Testament. Christ calls Himself “the bright
morning star” (Revelation22:16).
In your hearts.—It is difficult to determine to what these words belong. The
Greek admits of three constructions:(1) with “take heed“; (2) with “dawn”
and “arise”;(3) with “knowing this first.” The last is not probable. Perhaps

“and ye do well in giving heed to it in your hearts” is best—i.e., letit influence
your lives, not receive a mere intellectual attention.
BensonCommentary
2 Peter1:19. We have also — Peterspeaks here in the name of all Christians,
a more sure word — Than that voice from heaven, or any particular
revelation, not in itself, but more satisfactoryto us, as being less liable to be
mistaken; of prophecy — He means the prophecies of the Old Testament
concerning the Messiah, which, one being consistentwith another, and
connectedtogether, might properly be representedas one and the same word
of prophecy. Some are of opinion that the apostle intended no comparisonin
this place, but that the comparative is used for the positive, and that his words
were only intended to signify a very sure word of prophecy, or prophetical
word; and it is certain that there are many instances in the New Testamentof
a similar kind, in which, though the comparative degree is used, the positive
or superlative is evidently intended. Others assert, with much truth and
propriety, that the series of prophecies containedin the Old Testament
concerning Christ, when explained in the light of the New Testament, is a
much clearerproof of Jesus being the Messiah, than any single miraculous
fact, such as Christ’s transfiguration was. Whereunto — Unto which chain of
prophecy concerning the conceptionand birth, the character, doctrine,
miracles, sufferings, death, resurrection, ascension, and exaltationof the
Messiah, with the erectionand establishment, the extent, prosperity, and
duration of his kingdom, and his secondcoming to raise the dead, and judge
the world in righteousness — all evidently accomplishedin Jesus ofNazareth,
ye do well to take heed — In order that your faith, instead of being shakenby
the objections ofthe enemies of the gospel, may be more fully confirmed; even
as unto a light — Λυχνω, a lamp, that shineth in a dark place — The whole
world anciently was indeed a dark place with respectto the knowledge of
divine things, exceptthat little spot, Judea, where this light shone;until the
day should dawn — Till the full light of the gospelshould break through the
darkness. As is the difference betweenthe light of a lamp and that of the day,
such is that betweenthe light of the Old Testamentand that of the New. Or

the apostle meant by these words, that those to whom he wrote should attend
to these prophecies concerning the Messiah, andcompare them with the facts
attestedby the apostles and evangelists concerning Jesus ofNazareth, till their
minds should be more fully enlightened by the word and Spirit of God; and
the day-star should arise in their hearts. — Till the Lord Jesus, the bright and
morning star, (Revelation22:16,)should be more fully revealedin them. Or
“till the Holy Spirit should discoverto their souls the glory and excellence of
the gospel, andby his sanctifying and comforting influences give them the
dawning of heaven in their hearts; and till the knowledge ofChrist, and the
experience of his power, truth, and love, had formed within them an
assurance andanticipation of the light, holiness, and felicity of the saints in
the presence oftheir glorified Saviour, even as the morning-star precededand
ushered in the rising sun and the perfect day.” — Scott. Who adds, that
nothing can be more manifest than that the day-dawn and day-star are
spokenof as arising in the hearts of true Christians, and that no external
evidence of the divine origin of Christianity is meant, nor even that internal
evidence of the divine inspiration of the Scriptures which they contain in
themselves, arising from the excellence oftheir doctrines, precepts, promises,
&c. But the expressions must mean what is internal in our own experience.
“The unnatural and far-fetchedinterpretations of those who oppose this
conclusion, serve only to confirm the author in his judgment. This inward
demonstration of the truth of Christianity would render the external
evidences less necessaryto those who enjoyed it; as they could no longerdoubt
of it when they saw the glory, and tasted the comfort of it, and experiencedthe
truth and powerof it in their hearts, and manifested it in their conduct.”
Matthew Henry's Concise Commentary
1:16-21 The gospelis no weak thing, but comes in power, Ro 1:16. The law
sets before us our wretched state by sin, but there it leaves us. It discovers our
disease, but does not make knownthe cure. It is the sight of Jesus crucified, in
the gospel, that heals the soul. Try to dissuade the covetous worlding from his
greediness, one ounce of gold weighs downall reasons. Offerto stay a furious
man from angerby arguments, he has not patience to hear them. Try to
detain the licentious, one smile is strongerwith him than all reason. But come
with the gospel, andurge them with the precious blood of Jesus Christ, shed

to save their souls from hell, and to satisfyfor their sins, and this is that
powerful pleading which makes goodmen confess that their hearts burn
within them, and bad men, even an Agrippa, to saythey are almostpersuaded
to be Christians, Ac 26:28. God is well pleasedwith Christ, and with us in
him. This is the Messiahwho was promised, through whom all who believe in
him shall be acceptedand saved. The truth and reality of the gospelalso are
foretold by the prophets and penmenof the Old Testament, who spake and
wrote under influence, and according to the direction of the Spirit of God.
How firm and sure should our faith be, who have such a firm and sure word
to rest upon! When the light of the Scripture is darted into the blind mind and
dark understanding, by the Holy Spirit of God, it is like the day-break that
advances, and diffuses itself through the whole soul, till it makes perfectday.
As the Scripture is the revelation of the mind and will of God, every man
ought to searchit, to understand the sense and meaning. The Christian knows
that book to be the word of God, in which he tastes a sweetness, andfeels a
power, and sees a glory, truly divine. And the prophecies already fulfilled in
the personand salvationof Christ, and in the greatconcerns of the church
and the world, form an unanswerable proof of the truth of Christianity. The
Holy Ghostinspired holy men to speak and write. He so assistedand directed
them in delivering what they had receivedfrom him, that they clearly
expressedwhat they made known. So that the Scriptures are to be accounted
the words of the Holy Ghost, and all the plainness and simplicity, all the
powerand all the propriety of the words and expressions, come fromGod.
Mix faith with what you find in the Scriptures, and esteemand reverence the
Bible as a book written by holy men, taught by the Holy Ghost.
Barnes'Notes on the Bible
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 regardto the meaning of this
passage. Some have supposedthat the apostle, whenhe says, "a more sure
word," did not intend to make any comparisonbetweenthe 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
supposedthat 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 appealedto. So Rosenmuller, Benson, Macknight, Clarke,
Wetstein, and Grotius. Luther renders it, "we have a firm prophetic word;"
omitting the comparison.
A literal translationof the passagewouldbe," and we have the prophetic
word more firm." If a comparisonis intended, it may be either that the
prophecy was more sure than the fables referred to in 2 Peter1:16; or than
the miracle of the transfiguration; or than the word which was heard in the
holy mount; or than the prophecies evenin the time when they were first
spoken. If such a comparisonwas 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
comparisonwas intended, and that the thing on which Peterintended to fix
the eye was not that the prophecy was a better evidence respecting the advent
of the Messiahthan 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 here to what is containedin the
Old Testament;for, in 2 Peter1:21, he speaks ofthe 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 Peterreferred, was the
greatdoctrine respecting the coming of the Messiah, embracing perhaps all
that pertained to his work, or all that he designedto 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
earnestheed to the disclosures whichthey 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 correctinterpretation (see Doddridge, in
loc., and ProfessorStuart, on the Canon of the Old Testament, p. 329), it
means that the prophecy was more sure, more steadfast, more to be depended
on than even what the three disciples had seenand heard in the mount of
transfiguration, this may be regardedas true in the following respects:

(1) The prophecies are numerous, and by their number they furnish a
strongerproof than could be afforded by a single manifestation. however
clearand 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 agreementamong the different writers to impose on the world.
Though Peterregardedthe 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
clearconfirmation that he was the Son of God, yet he could not but be aware
that it might be suggestedby a caviller that they might have agreedto impose
on others, or that they might have been dazzled and deceivedby some natural
phenomenon occurring there. Compare Kuinoel on Matthew 17:1, following.
(4) even supposing that there was a miracle in the case, the evidence of the
prophecies, embracing many points in the same generalsubject, and
extending through a long series of years, would be more satisfactorythan any
single miracle whatever. See Doddridge, in loc. The generalmeaning is, that
the factthat he had come as the Messiahwas disclosedin 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 wellthat 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 objectof the apostle in
this representationseems 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
endeavorto avail ourselves ofit. Until the day shall dawn, and we shall see
objects by the clearlight of the sun, they are to be our guide. A lamp is of
greatvalue in a dark night, though it may not disclose objects so clearlyas 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 wellto "take heed" to his lamp.
Until the day dawn - Until you have the clearerlight 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 secondadvent of the Saviour,
and the clearing up of what is now obscure in the splendors of the heavenly
world. The point of comparisonis betweenthe necessaryobscurity of
prophecy, and the clearness ofevents when they actually occur - a difference
like that which is observable in the objects around us when seenby 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. Compare Revelation21:23-25;Revelation22:5. Meantime we
should avail ourselves ofall the light which we have, and should apply
ourselves diligently to the study of the prophecies of the Old Testamentwhich
are still unfulfilled, and of those in the New Testamentwhich 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. Compare the notes at 1 Corinthians 13:9-10.
And the day-star - The morning star - the bright star that at certain periods of
the yearleads on the day, and which is a pledge that the morning is about to
dawn. Compare Revelation2:28; Revelation22:16.
Arise in your hearts - on your hearts; that is, sheds its beams on your hearts.
Until you see the indications of that approaching day in 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 revelationof his glory - the splendor
of his kingdom. Then all will be clear. Until that time, we should searchthe
prophetic records, and strengthenour faith, and comfort our hearts, by 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 clearthat a brighter time than any that has yet occurred is to dawn on
our race, and equally true that we should regardthe prophecies, as we do the
morning star, as the cheering harbinger of day.
Jamieson-Fausset-BrownBible Commentary
19. We—allbelievers.
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 specimenof its hereafter entire fulfilment, assurance is made doubly
sure. Prophecyassures us that Christ's sufferings, now past, are to be followed
by Christ's glory, still future: the Transfigurationgives 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 Testamentbelievers,
until a gleamof the "day dawn" was given at Christ's first coming, and
especiallyin His Transfiguration. So the word is a lamp to us still, until "the
day" burst forth fully at the secondcoming of "the Sun of righteousness." The
day, when it dawns upon you, makes sure the fact that you saw correctly,
though indistinctly, the objects revealedby the lamp.
whereunto—to which word of prophecy, primarily the Old Testamentin
Peter's day; but now also in our day the New Testament, which, though
brighter than the Old Testament(compare 1Jo 2:8, end), is but a lamp even
still as compared with the brightness of the eternalday (compare 2Pe 3:2).

Oral teachings and traditions of ministers are to be tested by the written word
(Ac 17:11).
dark—The Greek implies squalid, having neither waternor light: such
spiritually is the world without, and the smallerworld (microcosm)within, the
heart in its natural state. Compare the "dry places" Lu 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 Re 22:16. The Lord Jesus.
in your hearts—Christ's arising in the heart by His Spirit giving full
assurance, createsspiritually full day in the heart, the means to which is
prayerfully giving heed to the word. This is associatedwith the coming of the
day of the Lord, as being the earnestof 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 stararisen) in your
hearts." Forthe day has already dawned in the heart of believers; what they
wait for is its visible manifestation at Christ's coming.
Matthew Poole's Commentary
Peterhaving proved the certainty of the evangelicaldoctrine, by their
testimony that had seenChrist’s glory in his transfiguration, and heard the
Father’s testimony of him, now proves the same by the testimony of the
prophets under the Old Testament, and calls the
word of prophecy a more sure word, comparing it either:
1. With the voice from heaven, than which he calls the word of prophecy more
firm or sure, not in respectof truth, (which was equal in both), but in respect

of the manner of its revelation; the voice from heavenbeing transient, and
heard only by three apostles;whereas the word of prophecy was not only
receivedby the prophets from God, but by his command committed to
writing, confirmed by a successionoftheir fellow prophets in their several
generations, andapproved by Christ himself, and by him preferred before
miracles themselves, Luke 16:29,31.Or:
2. With the testimony of Peterand the other two apostles concerning that
voice which came to Christ, than which testimony the word of prophecy is
said to be more sure; not simply and in itself, but in respectofthose to whom
the apostle wrote;it was more firm in their minds who had receivedit; or,
more sure as to them that were Jews, andhad so fully entertained the writings
of the prophets, and had them in so greatveneration, being confirmed by the
consentof so many ages;whereas the testimony of these apostles did not so
fully appear to them to be Divine, as not being heretofore expressedin
Scripture.
Whereunto ye do wellthat ye take heed; i.e. that ye searchand study it,
subject your consciencesto the power of it, and order your conversations
according to it.
A light; or, lamp, to which the word is often compared, Psalm119:105
Proverbs 6:23; because, as a lamp or candle lighted dispels the darkness, and
gives light to those that are in the house or room where it is; so the word gives
light to all that are in God’s house, as the church is called, 1 Timothy 3:15.
A dark place; or, dirty, squalid, because placesthat have no light are usually
filthy; the dirt which is not seenis not removed.

Until the day dawn, and the day star arise in your hearts;either,
1. The last day, calledthe day by wayof excellency, becausewhenit once
begins it will never end, and will be all light without any darkness:and then
what is said of the word of prophecy is to be understood of the whole
Scripture; and the sense is, that whereas the whole time of this life is but a
kind of night of error and ignorance, Godhath setup his candle, given us the
light of the Scripture to guide us and lead us, till we come to the glorious light
of the future life, in which we shall have no need of the light of the Scripture
to direct us, but shall see God as he is, and face to face, 1 Corinthians 13:12.
According to this exposition, the dawning of the day, and the day-star arising,
do not signify different parts of the same day, but rather the whole day, as
opposedto that darkness which would totally overspreadus, were it not for
the light the word affords us: our minds of themselves are dark, in them the
light of the word shines, and dispels the darkness by degrees, according as the
Spirit gives us more understanding of it; but yet the darkness will not be
wholly removed, till the day of eternal life dawn upon us, and the day-star of
the perfectknowledge ofGod in the beatificalvision arise in our hearts. Or:
2. By the day dawning, and the day-star arising, may be understood a more
full, clear, and explicit knowledge ofChrist, and the mysteries of the gospel;
and then this relates particularly to the prophecies of The Old Testament;
and, as Paul calls the times of the Old Testamenta night, Romans 13:12, as
being a time of darkness and shadows, in comparisonof the light and
knowledge ofChrist under the New Testament;so Peterhere compares the
writings of the prophets to a candle, which gives some, but less light, and the
preaching of the gospelto the dawning day, and day-star arising; and
commends these Christian Jews to whom he wrote, for making use of and
attending to even this lesserlight, till they attained to greaterdegrees of
illumination, and the day-star of a more full and clearknowledge ofChrist, as
revealedin the gospel, did arise in their hearts. This exposition is favoured by
Acts 17:11;they there, and so the Jewishconverts here, did searchthe

Scriptures, to see if the things spokenby the apostles did agree with what was
before written by the prophets; and as they there, so these here, are
commended for their diligence in so doing, and intimation given them, that
they must attend to the light of the Old Testamentprophecies, till they were
thereby led into a greater knowledge andunderstanding of the gospel
revelation.
Gill's Exposition of the Entire Bible
Though this word of prophecy is generallyunderstood of the writings and
prophecies of the Old Testamentconcerning Christ, yet different ways are
takento fix the comparison: some think the sense is, that they are more sure
than the cunningly devised fables, 2 Peter1:16 but as these have no certainty
nor authority in them, but are entirely to be rejected, the apostle would never
put the sacredwritings in comparisonwith them: and it is most clear, that the
comparisonlies betweenthis word of prophecy, and the testimony of the
apostles, who were eye and earwitnesses ofthe 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 whichall 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 countenancedby the Syriac
version, which renders it, "and we have also a firm", or "true word of
prophecy"; to which the Arabic agrees,"andwe 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
apostolicaltestimony, 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 greateresteemfor the prophets of the Old Testamentthan for
the apostles ofthe New;but it is scarcelycredible that the apostle, who had
been an eye and earwitness 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 seenwith his eyes, and heard with his
ears. Others suppose that the meaning is, that prophecy was "now" surerto

the Christians than it was "before", it being confirmed and establishedby
facts and events, and also by miracles, and even by the attestationof this voice
heard on the mount, and by the majesty of Christ seenthere; but if this had
been the sense ofthe apostle, he would have used these words, "now" and
"before";and besides, this puts the comparisonquite out of its place, which
manifestly stands betweenformer 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 takenheed, and
attended to, as proofs and evidence of Gospeltruths, 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, andwhat are only to be attended to; for
the Gospelthat came by Christ, and is preachedby his apostles, andis
containedin the writings of the New Testament, is a much clearerlight, and at
leastequally 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 comparedwith facts, to show the truth
of the divine revelation, yet they are not a surer evidence, nor so sure an
evidence, as the evangelicaltestimonyis, 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 secondcoming, is here intended, whether it lies in the
words of the prophets of the Old Testament, as in Psalm96:13 or in the words
of Christ, Matthew 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 Newtonis of opinion, that the apostle refers to the book of the
Revelationof 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 againwith powerand greatglory, was a surer evidence of it than what
the apostles saw withtheir 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 hereafterbe glorified, or come againin
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 representationof it; but Christ's prophecy or prediction,
that so it "should" be, more strongly ascertainedit, since he said it, to whom
all things were known from the beginning, and whose counselshallstand, 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 secondcoming is as "as a light"; it is a revelation of that
which was in the dark, lay hid as a secretand mystery in the heart of God;
and which could not be known by men, had it not been foretoldby God; and it
is made as prophecy in all other casesis, 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, anderror; 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 respectto the darkness which attends the saints, concerning the
secondcoming of Christ, and which will especiallyattend them a little before
that time. Prophecy holds out clearlythat 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 greatpower, 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 agreedin 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 Gospelday, so much spokenof by the prophets, that had
dawned already; rather a more clearknowledge ofChrist, and Gospeltruths,

Jesus was the morning star

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