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 φωσφόρος, 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 προφητιχὸς λόγος was to supply. And as the anointing of the Spirit (1 John 2:20-27) could hardly be regarded as future to either, I doubt of the interpretation...."
The following remarks may furnish help for determining the true scope. First, the apostle is 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 daylight 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 τεχνία) have unquestionably the unction from the Holy One, and know all things; but through exclusive heed to the προφ. λόγ., 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, ἡμέρα, 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. λόγ is accomplished). It is not the day, nor the daystar 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. But it was in no way the prophetic word which could supply what they lacked. Prophecy is connected with the lamp which gives light on earthly changes and divine judgments: an important thing to profit by; else one may be disappointed and deceived; but it is not that which lets in the light of heaven on the soul, or discloses the object of hope for the heart. This is the work of the apostles and prophets of the New Testament. No prophetic word could supply it, but the newly given Christian teaching.
It may be added that there is only a shade in ὁ ἀστὴρ ὁ πρωἵνόν (Rev. 2:28;22. 16), and φωςφόρος here, one referring to its early' appearance, the other to its introducing dawn or light.
Peter speaks of prophecy as a lamp or candle shining in a dark place, a testimony for God to His people in the darkness of this world, with which he contrasts the hope of the saints in Christ's coming to take them to heaven, as bringing in the light of a new day. '0 ἀστὴρ ὁ πρ. is Christ Himself, before the day comes for the world, the Morning Star for those who follow Him in rejection during the night, not as connected with the kingdom, which precedes in Rev. 2:28, and is found rather in the " Root and Offspring of David," in chap. 22.