The Rising Of The Day Star

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"We have also a more sure word of prophecy; whereunto you do well that you take heed, as unto a light that shines in a dark place, until the day dawns, and the day star arises in your hearts." 2 Peter 1:19

Many people are of opinion that had they lived in the times of the apostles, had they seen what their eyes saw, had they witnessed the mighty miracles which Jesus wrought, had they heard the gracious words which dropped from His lips, they would, they must have believed in Him. But do we find that this was the case with hundreds and thousands who witnessed His miracles, and heard the words, which fell from His lips? Did not the eyes of multitudes gaze upon Him as He bled upon the cross; and did a sight of His body there agonizing move or melt their hearts? Did not this piteous sight rather inflame their minds with frenzy, and draw forth from their hearts the scoffing cry - "Let Him come down from the cross, and we will believe Him." "He saved others; Himself He cannot save?" So with us here present - had we seen the same sights, heard the same words, and witnessed the same miracles, we would have been as hard as they, as unbelieving as they, and as blaspheming as they, unless the Spirit of God had raised up faith and feeling in our souls.

In this chapter Peter tells us that his endeavor and desire was that those to whom he wrote might be able after his decease to have the things he set before them always in remembrance; and he tells them that he and his brother apostles "had not followed cunningly devised fables, when they made known unto them the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came to Him such a voice from the excellent glory, This is My beloved Son, in whom I am well-pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount." That which Peter's ears heard, Peter could not doubt; and that which was commended to his conscience, he felt, knew, tasted, handled and enjoyed for himself. But though he might communicate to us a description of what he heard, he could not communicate to us the same faith, which he himself felt. He might assure us in the clearest terms of what he himself had experienced, but he had no power to convey into our hearts a similar experience, nor to raise up in our souls a similar faith to that which he enjoyed himself; and therefore he goes on to say, "We have also a more sure word of prophecy, whereunto you do well that you take heed, as unto a light that shines in a dark place, until the day dawns, and the day-star arises in your hearts."

What does he mean by saying, "We have a more sure Word of prophecy?" Does he mean to say that "the Word of prophecy" is more sure than the voice which he heard when he was with Christ in the mount? Does he intend thereby that the oracles of God, which we have received from our fathers are more sure and certain than the very voice of God which he heard with his outward ears when God the Father bore witness, "This is My beloved Son, in whom I am well pleased?" Not more sure to him, for nothing could be more sure than that which his eyes saw, and that which his ears heard; but more sure to us; because however certain he was of what he heard, however strong was his faith, however indubitable was his evidence, he could not convey to us the same certainty which he had himself; he could not set before us the same sight; he could not present to our ears the same sounds; he could not raise up in our hearts the same faith; and therefore however sure and however certain the word was to his own mind which he heard when he was with Christ in the heavenly mount, yet being unable to convey to us the same evidence which he enjoyed himself, he adds, "We have a more sure Word of prophecy."

Now what does he mean by this "Word of prophecy?" Does he mean the mere prediction of future events, of which we have such ample records in the Word of God? Does he intend to say that the predictions of the prophets Isaiah, Jeremiah, and so on, were more sure and more certain than "the voice which came from the excellent glory?" No; he does not mean by the word "prophecy" the mere prediction of future events; but he means that declaration of the mind of God, which is in the Scriptures of truth. The word "prophecy" signifies originally not a prediction of future events, but a speaking in behalf of God; so that a prophet is one, not so much who predicts future events, as one who speaks for God, who is the ambassador of God, the interpreter of God, the mouthpiece of God; and as God has been pleased to record His mind and will in the Scriptures of truth, it has come to pass that the Scriptures of truth have become the Word of prophecy.

But how do they become a more sure Word of prophecy? They only become a sure Word of prophecy when they are brought home and applied with power to the heart. Standing in the bare letter they have no power; as long as they are merely couched in so many letters and syllables they have no effect; but when the incarnate Word makes use of the written Word - for they both bear the same title to manifest the truth of God - and brings it home with power to the soul, then, and then only, does it become "a sure Word of prophecy" to those whose hearts He opens, as He opened Lydia's, to receive it.

Now if we look at our text, we shall find marked down in it the successive steps of faith in the soul; and it will be my object in the following discourse, if the Lord shall enable me to speak aright, to trace them out. For you will observe that faith always exists in the living soul; and faith will never leave its abode until faith is turned into sight, and hope is changed into enjoyment. Therefore we read of strong faith and weak faith; and that the Lord is the author of faith and the finisher of faith; implying that in the very beginning of the divine life there is the implantation of faith, and in the very end of the divine life there is still the existence of faith, until that faith is turned into complete fruition; so that in this life we stand by faith, walk by faith, live by faith, and everything which we receive we receive by faith. It is therefore incumbent on every one who would be mouth for God to trace out the successive steps of this work of faith in the soul, that the people of God may have some inward testimony that they are possessors of that living faith whereby the soul shall be saved.

I. Now the first step of faith is, "a taking heed to the more sure Word of prophecy; .... whereunto you do well that you take heed." This sure Word of prophecy is spoken of as "a light that shines in a dark place." As I said before, this sure Word of prophecy is not the mere prediction of future events; but it is the general revelation of the mind of God in the Scriptures of truth; and therefore we read lower down that "no Word of prophecy is of any private interpretation; for the prophecy came not in old time by the will of man; but holy men of God spoke as they were moved by the Holy Spirit," implying this, that whatever God has recorded and revealed in His Word of truth is the common property of the children of God. It is not of any private interpretation; that is to say, it is the public property of the whole family of Jehovah.

For instance, we read in Psalm 51 David's confession of sin; but David's confession of sin applies to every soul that is condemned on account of sin. So that when David says in that sweet Psalm, "Wash me thoroughly from my iniquity, and cleanse me from my sin - against You only have I sinned and done this evil in Your sight; purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow," and so on; all this is of no private interpretation, as though none but David made these confessions, poured out these complaints, and sank with these heart-sinkings - but the interpretation, in the Spirit's hands, is common to the whole family of God who feel guilt, and is the public property of all living souls upon whose conscience guilt is charged by the Holy Spirit.

So when the Lord said to Joshua, "I will never leave you, nor forsake you," it was a promise specially given to Joshua; it seemed to be confined to that individual; it appeared to be of private interpretation, as though Joshua and Joshua alone was entitled to that promise. But we find the Apostle Paul bringing forward this promise as the general property of the whole church of God - "Let your conversation be without covetousness; and be content with such things as you have; for He has said, I will never leave you, nor forsake you." Heb 13:5 "He has said." To whom? To Joshua; but in saying it to Joshua, He said it to the church of God; in giving Joshua the promise, He gave that promise to every soul that needed, with Joshua, His help - that feared with Joshua to be forsaken - that needed with Joshua His sustaining hand; and therefore this private promise to Joshua was not of private interpretation, but when applied by the blessed Spirit, suits every living soul that is placed in similar circumstances with the individual to whom that promise was addressed.

Now this it is which makes the Scriptures such a wonderful book - that the feelings there described are the feelings of God's family; the experience there written is the experience of Christ's people; the trials there set forth are the trials of all the elect throughout the world; and the promises there made are the promises which "are all yes and amen in Christ Jesus to the glory of God," for the whole assembly and church of the First-born. This makes the Scriptures such a wonderful book - that when the Holy Spirit is pleased to open it up, He makes that to be ours personally and individually which is in the Word, and seals that with holy unction upon our hearts which we read in the Word of God as belonging to others.

No prophecy, then, of the Scripture is of any private interpretation, but the common property of the family of God; and "holy men of God spoke as they were moved by the Holy Spirit;" the Holy Spirit so influencing and working upon their minds as to make them bring forth out of their hearts that which would be suitable to the whole family of God. When Job, for instance, poured out his piteous complaints, he was speaking, though he might know it not, for the children of God to the remotest time. When Hezekiah on his sick bed vented the breathings and desires of his troubled heart, he was, unwittingly perhaps to himself, expressing the wants and pining complaints of every languishing soul. When the bride in the Song of Solomon tells her love-tale, and whispers the affection of her heart into the ears of the Bridegroom, she was pouring forth the affectionate feelings of every soul brought to love Jesus.

The Holy Spirit Himself moved all the sacred writers so to speak and write, that He might make the Word of God to be a treasure-house of consolation, the grand reservoir of holy truth, out of which He might take sometimes promises, sometimes rebukes, sometimes consolation and sometimes instruction, as He might see fit; according to the testimony which God Himself has given of the Scriptures, that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."

Well, then, here is "the sure Word of prophecy;" that is, the mind of God revealed in the Scriptures of truth. This is compared to "a light shining in a dark place." This dark place is the heart of man - and a dark place it is; and the light shining in the dark place is when the Spirit of God pours His own heavenly light into the dark heart. The Spirit of God works by the Word of God. He makes use of the Scriptures of truth, by means of these blessed Scriptures to communicate light. There is no light in the Scriptures themselves - they cannot teach a man to profit, that being God's prerogative. I might compare the Scriptures to the moon; the moon has no light in herself, but she borrows all her light from the sun. Blot out the sun from the sky, and the moon would cease to shine.

Or I might compare the Scriptures to what James compares them Jas 1:23 - "If any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass." Here the Scriptures are compared to a mirror, or looking-glass. But light must shine upon the glass. Of what use is a looking-glass in a dark night? It reflects no image; it presents to you no likeness; you discern not your features therein; it might be nothing else but a naked board, as far as any reflection it gives of your face. But let light come into the room, or let the sun rise and shine upon it, and your countenance is reflected therein. So with the Word of God; it is ineffectual until the Spirit shines upon it; and when He shines upon it, He casts at the same time a ray of light into your heart; and as He shines with this two-fold ray, first upon the Word and then into your soul, He reflects from the Word your very image, and you see yourself just as you are, clearly portrayed.

Now this is the light shining in a dark place - the light of God's truth shining into your dark hearts. This becomes a sure Word to you; faith is raised up in your heart to credit what God has revealed; the shining in of this light into the dark place causes you to believe; and you, believing in the light, which is thus come into your dark heart, receive the Word of prophecy as a sure Word.

Now sometimes this word "prophecy" signifies the preached gospel 1Co 14:24 - "If all prophesy, and there come in one that believes not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth." So lower down he says, "Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sits by, let the first hold his peace. For you may all prophesy one by one, that all may learn, and all be comforted."

Now from the effects, which the apostle here ascribes to prophecy, we find what this prophecy was. There was in some cases a discovery of the secrets of the heart, which is under preaching; according to those words in Hebrews, "The Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." How often have you, under the preaching of the Word, had your very heart turned out, your inmost feelings described, the secret workings of your mind brought to light, and you were forced to fall down and acknowledge that God was in the man who so turned out your heart of a truth?

So again we find that prophecy is spoken of as a way of instruction. "For you may all prophesy one by one, that all may learn." Here was instruction communicated agreeably to that which is said of the Scriptures 2Ti 3:16, that they are "for instruction in righteousness." "And that all may be comforted" - implying that the preached Word is for the consolation of God's people, the building them up on their most holy faith, the administration to them of comfort through the manifestation of Christ therein.

The first step of faith, then, is to believe in the light, which shines in darkness. That is, the Word of prophecy, the Word of inspiration, the Word spoken by the mouth of one of God's servants, or read in the Scriptures of truth, comes as a light into a dark heart, and shining as a light into this dark place, the conscience takes heed thereto. The first step of faith, then, is to "take heed to the sure Word of prophecy."

This "sure Word of prophecy," then, makes manifest the counsels of your heart, brings to light the secret workings of your hypocritical nature, tears away your false props, pulls down your lying refuges, stamps beggary and bankruptcy on all you are and have, writes Tekel on all your attainments, and makes you poor indeed. You may seek to resist the light, and fight against it, and try with all your might to oppose these powerful convictions in your conscience; but the light has shone into the dark place; and the light having thus shone has stamped an impression never to be erased; it has left its footsteps behind; it has engraved a record never by human hand to be blotted out, because it has come with discernment, with conviction, with power, with feeling, with divine authority; as the fingers of a man's hand wrote upon the wall of Belshazzar's palace.

It is then from the shining in of the light into this dark place that the soul is brought to take heed. It never took heed before; all warnings previously were slighted; all reproofs previously fell upon a disobedient ear; all exhortations to flee from the wrath to come never sank into the heart; all preaching, however pleasing to the natural ear, left no weight with it, caused no impression, produced no conviction, wrought in the soul no sense of misery, guilt, helplessness and woe, because light had not shone into the dark place.

But light shining into the dark place produces that conviction whereby a taking heed results as the necessary consequence. It is like a fish in whose jaws the hook has been entangled; it may struggle to get away, but the angler will draw it to land. It is like a wounded deer, into whose flank the arrow has been shot; it may seek to bound away with the herd; it may try to rub the arrow out of its side by getting among the trees of the park; but the arrow sticks; and as the arrow sticks the blood flows; and as the blood flows, the strength becomes exhausted; and as the strength becomes exhausted, the poor wounded deer sinks and drops in its place. It must take heed to the arrow, because the arrow is in its flank.

A living soul cannot but take heed. Shall not a sick man take heed to his sickness? Shall not a wounded man take heed to his wound? Shall not a man with a broken leg take heed to his fractured limb? He cannot but take heed. And why take heed? Because it is forced upon him, wrought in him. The painful feeling will cause attention; it is no matter of choice, it is no matter of free-will, it is no matter of uncertainty, whether he will take heed or not. He is compelled to take heed by the painful feeling, which has been produced. Most men are like a man in a consumption; they take no heed to their disease. "O, I have only a cough," they say; "when the spring comes, I shall soon get better. I have but a little pain in my side. When that is gone I shall soon get well." They take no heed to the real nature of their complaint, and so they drop into the grave. And why do they take no heed? Because it has never been forced on them, that they are sick; they are deluded, cheated, deceived by the very nature of the disease, and thus sink into the grave before they are aware. So it is with thousands of professors. They are in a consumption; they have the plague in their very vitals; they have the disease in their very souls. But they know it not, and they go dancing down to the grave.

But to what does the living soul take heed? Why it takes heed to the "sure Word of prophecy" - to what it teaches, to what it reveals, to what it makes manifest; according to those words Eph 5:13, "Whatever does make manifest is light;" and therefore it takes heed to what the light makes manifest. It begins then to take heed to what God has spoken; for instance, God has said, "The soul that sins it shall die." It takes heed to that. God has said, "Cursed is every one that continues not in all things which are written in the book of the law to do them." It takes heed to that killing sentence. "Without holiness no man shall see the Lord." It takes heed to that word of condemnation, which cuts off thousands. "He that believes and is baptized shall be saved." It takes heed that "without faith it is impossible to please God." It takes heed to God's warnings, to the denunciations of His wrath against sin, to all that He has threatened to pour out upon the ungodly.

It takes heed, also, to the workings of its own heart, to the base corruptions that spring up from the bottom of that deceitful deep, to the filthy passions of its depraved nature, to the suggestions of its own unbelieving mind, to the horrid thoughts that it sometimes has of God. It takes heed to its own impotency and helplessness, to its beggary and insolvency, to its inability to think or speak or do a single good thing, to the utter poverty of the creature, and to its thorough powerlessness spiritually to live unto or please God.

Again; taking heed to the "sure Word of prophecy;" the soul takes heed for the most part to all that God speaks against it, and cannot yet take heed to that which God in His Word speaks for it. Therefore when the soul in this state is brought under a heart-searching ministry, it takes heed to the path, which this heart-searching ministry casts up. It takes heed to the distinctions that are drawn between a work of the flesh and the work of the Spirit. It takes heed to the evidences, which are insisted upon as belonging to gracious souls. It takes heed to the nice distinctions, which an experimental minister of truth draws between letter faith and spiritual faith. It takes heed to the narrow line which he traces out between the righteous and the wicked, between those that fear God and those that fear Him not. It takes heed to these things as a sure Word. It feels that it is not following "cunningly devised fables." It is no longer a matter of indifference whether it hears them or not; but it believes on the sure testimony of God that in these things is life or death.

Many poor, tried, tempted souls are often questioning with themselves whether they have a grain of faith; and why are they questioning it? Because they cannot find in their hearts that which faith is said in the Word of God to perform. They cannot believe in Christ; they cannot receive the atonement; they cannot rejoice in Jesus with "joy unspeakable and full of glory;" they cannot triumph over the world; they cannot find the operation of that faith which works by love, and purifies the heart; and therefore, not being able to trace in their hearts the love, joy and peace which the Scriptures speak of as the fruits of faith, they write bitter things against themselves, and conclude that they have no faith.

Now if they had no faith they could not feel these things. Take away faith, and you take away feeling; take away belief in the sure Word of prophecy, and you take away a taking heed to the sure Word of prophecy. Why does the quickened soul take heed? Can it take heed without faith? The taking heed springs out of faith; it is the offspring of faith, the child of faith, the fruit of faith. If I were to tell you that between here and another town, when you had got half way there was a precipice, and that you would be very likely to fall down this precipice unless you were very cautious in looking to your steps, if you did not believe my words you would go heedlessly on; but if you credited what I said, you would take heed to your steps; you would be saying every moment, "How far is it to the precipice? Is it in this direction? is it in that?" and you would be extremely anxious to know the exact spot where the precipice was. But why this extreme anxiety? Why this wary walking? Why this taking heed? Because you believe what I tell you, that there is the precipice in the road.

How then can a soul take heed to its way, to its feelings, to its secret thoughts, to God's warnings, and to the work of grace that He is carrying on, unless it has faith? Had it no faith, it would be unfeeling, indifferent, careless, reckless, carnal, worldly, earthly-minded. But it is this inward root of faith, which produces these fruits of faith; and it is because it has faith in the sure Word of prophecy that it takes heed to the sure Word of prophecy.

Do you not sometimes tremble when you sit under a minister whom you believe to be a man of God, with fear what your sentence is to be? and are you not afraid sometimes that this sentence should drop from his lips, "You have neither part nor lot in this matter, but are in the gall of bitterness and the bond of iniquity?" And do you not dread sometimes lest this word should come from his mouth to your conscience, "Bind him hand and foot, and take him away and cast him into outer darkness, that he may have his portion with the hypocrites?" What causes you thus to fear and tremble? What leads you to desire to be right? What makes you dread to be wrong? What induces you to cry to God to search and try your heart? What draws out your soul in breathings after His presence? Can unbelief do these things? Can you of yourself produce these feelings? Can the flesh bring forth these fruits? Can you at all times command this spirit of prayer and anxious desire in your soul?

Here, then, is the first step of faith - a taking heed to the sure Word of prophecy, because the sure Word of prophecy has been a light in a dark place. Now if you never felt that your heart was dark, if you never had light shining in that dark place, if you never had the Word of prophecy commended to your conscience as a sure Word, and if you never took heed to it, it is because you have no faith. But if light has shone, if darkness has been felt, if the Word of prophecy that is, the preached Word has been brought home to your conscience, and you have taken heed thereto by trying your own standing by it, by bringing your evidences to the light, that the light may shine upon them to see whether they be of God - if you have experienced these things, you have faith, aye, true faith, the faith of God's elect, though it may be in your feelings as weak as a bruised reed, and as small as a grain of mustard seed.

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