Q. 2 Peter 1:1919We 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: (2 Peter 1:19).—What is the bearing of this difficult scripture? The distinction drawn in the recent “Lectures on Christ's Second Coming” (Broom), between the dimness of the λύχνος and the brightness of the φωσφόπος, is undeniable; also the one being clearly objective or external to us, the other internal or subjective— “in your hearts.” But I cannot see how ἕως οὗ can mean aught else than something future to the writer (at least readers) and the absence of which the προφητικὸς λόγος was to supply. And as the anointing of the Spirit (1 John 20-27) could hardly be regarded as future to either, I doubt of the interpretation. 1). D.
A. The following remarks may furnish help for determining the true scope. First, the apostle it writing to the same Christians who had received the first epistle, that is, Jews of the dispersion in Asia Minor. These of course were familiar with Old Testament prophecy, which the apostle shows was confirmed by the transfiguration, as it also gave a living tableau of the kingdom to the chosen witnesses. Next, he intimates that while the prophetic word was rightly heeded, it was comparatively no more than a λύχνος, excellent in a dark place, but of course eclipsed in the superior brightness of day-light when it dawned, and the morning star, Christ Himself—not as the Savior only but the hope—arose in the heart. I think this is left purposely vague; and for the sufficient and wise reason that some of these saints, though truly converted, were so deficient in the discrimination and enjoyment of what is thus distinctively Christian, as compared with what of course always abode true of the Jewish testimony, that he could not assume this to be the fact with them, at least, not with them all. In my opinion the same lack exists now in real saints of God, and mainly from the same cause, the Fathers so-called being the mainspring, as far as the Gentile is concerned, in confounding Jewish things with Christian, and thus obliterating the distinctive lineaments of each to the great detriment of both.
Thus the παιδία of the family (the babes among the τεκνία) have unquestionably the unction from the Holy One and know all things; but through exclusive heed to the προφ. λογ., and thus inattention to the proper New Testament teachings as to the coming of the Lord, there might not yet have been the dawn of that better light, ήμέρα, or the arising of Him who brings it in His own person, in their hearts. That is, though the principle was true, and the capacity or power there in virtue of the indwelling Holy Ghost, there might not yet be that developed practical hold of it which the apostle so greatly desired for them, while carefully owning the value of what they did attend to. This at least is my conviction of the passage. The great thing to seize is the contrast of a good light with a better, and even this last to be enjoyed here (not when the προφ. λογ. is accomplished). It is not the day, nor the day-star as a literal matter of fact, but that character of thing in the heart (and hence necessarily and properly without the Greek article) not the Lord's future appearing, but the apprehension of better light about the future now—Christian fullness of light as to this supervening on their previous Jewish measure.