The prophetic word does not mean only prophetic speech in the strict sense. It does not mean only the prophetic utterances or prophetic books of the Old Testament prophets contained in the canon of sacred books. It means all the Old Testament books of Holy Scripture, as one word of God. It is the written revelation of God, given for the guidance of Old Testament and New Testament believers (Rom 3:2).
For all the sacred books were written by men inspired by God. This applies not only to the books that are prophetic in the strict sense, but also to the historical and didactic books. In this sense their writers were prophets.
We, the New Testament faithful, have besides the prophetic word the apostolic word. This too is most sure, since it was given by God to men. It is the new divine revelation, set down in writing by inspiration from the Holy Spirit.
Yet for believers from among the Jews, for whom the Apostle chiefly wrote this Epistle, the Old Testament prophetic word had a more weighty and decisive meaning for faith and life. It was already established as the undisputed word of God.
The body of New Testament writings had not yet been fully established as such a canon of faith, as the canon of Old Testament writings already was.
The Apostle calls the prophetic word more sure, not simply sure. He uses the comparative degree, not the superlative. With what other word is the prophetic word compared here as more sure?
Sometimes the comparative degree is used indifferently in place of the positive or the superlative. But here the word seems not to be used indifferently. It expresses an exact designation.
There is no doubt that the prophetic word is not called more sure in comparison with the cunningly devised fables of which the Apostle spoke above (v. 16). Such fables cannot be compared with the prophetic word as less sure, since they are not sure at all. They deserve no credibility.
Without doubt, the prophetic word could be called more sure in comparison with what is most sure, namely the apostolic word. It seems most probable that by the comparative degree the Apostle covertly indicated the superiority of the apostolic word over the prophetic word.
He indicated this covertly, not openly, because the readers of the Epistle, especially those from among the Hebrews, could not yet grasp in their minds the superiority of the apostolic word over the word of Old Testament prophecy.
As we shall see below, this is also indicated figuratively by the superiority of the light of Christianity over the dimness of pre-Christian consciousness: the morning star shall rise in the hearts.
It is noteworthy that in this respect the Lord Himself gave the prophetic word precedence over the word of His male and female disciples (cf. Lk 24:44 and following).
Less probable is the explanation, though some hold it, for example Oecumenius, that the prophetic word is called more sure here because the truth of the prophetic promise is being compared with its fulfillment.
According to that view, the prophetic word became more sure in its fulfillment than it had been from the time it was uttered, while it was still unfulfilled.
This explanation is more ingenious and strained than strictly exact. Yet the thought itself is true, that prophecy, from the time it is uttered, becomes ever more sure in the sense of its clarity, because events explain it.
For us Christians, both the prophetic and the apostolic word are equally the most sure word. Both are equally the true word of God, uttered and written by inspiration from the Holy Spirit, and forming the foundation of the Church of Christ.
You do well to turn to it, or more precisely, to attend to it. You do not leave it idle, but give heed to it, read it, hear it, and meditate upon it.
You do well in this, for through this word God speaks with you. He teaches you, gives you understanding, enlightens you, comforts you, and as with His finger writes it upon the tablets of your heart.
As to a lamp shining in a dark place: by comparing the prophetic word to a lamp, the Apostle's saying expresses first the purity of the word. Since it is uttered and proclaimed by God, it contains the pure teaching of God.
Second, it expresses the word's clarity and intelligibility. It clearly contains all truths necessary for salvation, though by its very nature, as prophetic word, it also contains a certain hiddenness.
Third, it expresses its power to enlighten, purify, and sanctify at the same time (Heb 4:12).
Fourth, it expresses its judging power, which in figurative language burns, consumes, and thereby purifies everything impure, vain, and false in the heart.
In a dark place, until the day begins to dawn, and so forth: this is a beautiful, vivid, and expressive comparison.
The human heart, in its spiritual ignorance, sin, moral impurity, and blindness, is represented as plunged into darkness. In this darkness, or dark place, which the whole world becomes for it, the prophetic word shines for the human heart. So too does the apostolic word.
It shines as a lamp, as a guiding light in this night of sin that surrounds the heart. By its help alone one can find one's way in this impenetrable darkness of sin and ignorance, in this dark kingdom.
In the dark heart of man there is no peace, no joy, no consolation, no delight, and no love for God and divine things. There is darkness and disorder in all the spiritual powers and faculties. The spiritual state of the heart is gloomy.
For a time the lamp of the prophetic word is not strong enough to disperse the darkness, and the heart is immersed in the spiritual sleep of sin and ignorance.
But then, by the lamp of the word of God, prophetic as well as apostolic, and through the action of God's grace, man little by little begins to recognize his sinful state. Day begins to dawn in his heart.
Little by little he shakes off sinful drowsiness. In his conscience the light of God's righteousness and holiness begins to dawn.
Then, after awakening from the sleep of sin, when the dawn of day begins, the morning star rises in the heart of the spiritual man being reborn. It is the herald of the day now begun.
By God's mercy man's spiritual activity grows stronger. A deeper, clearer, and more perfect knowledge of Christ's teaching and of the life-giving principle of life develops and is strengthened.
Then man begins to live in the light of the life of Christ, whose fullness he attains in the unwaning day of the Kingdom of Christ.
Thus the course of life of the man being reborn, and already reborn, is accomplished. Thus the passage is made from death into life (cf. Rom 13:12; 2 Cor 4:6; Eph 5:14).
The discourse about the prophetic word, and likewise about the apostolic word, has a general application both to those of the Old Testament and to those of the New. It is a lamp in the heart until daybreak and until the morning dawn shines forth.
It is such for all believers, in all times and in all places. Yet this word undoubtedly has its nearest application to the first readers of the Epistle, and the discourse about the prophetic word has them first of all in view.
Although, according to the Apostle's word, they know the truth and are established in it (v. 12), they still need to be stirred up by reminder (v. 13).
For the most part, and in general, they have praise (v. 8), but they have not yet attained perfection. They have already awakened from sleep, noticed the dawn of day, and seen the morning star. Yet the full day still lies ahead of them.
They are already in the forecourt of the temple and in the temple, but not in the sanctuary. They have the beginnings of the truth. They trust both the external testimonies of eyewitnesses of the truth and the prophetic word.
Yet they have not yet attained living knowledge of the truth and inner communion in Christ. They are still in the morning, not at noon.
Theophylact says: “By attending to these sayings of the prophets, you will not be deceived in your hope. In their own time they will be justified by the very deeds themselves, which the Apostle also called day, continuing the metaphor.
For here he has spoken of a lamp and of a dark place, which is night. Therefore, when day comes, that is, the manifestation of the events, then the morning star will rise in your hearts.
This means the coming of Christ, foretold by the prophets, which as the true light will illumine your hearts.”
Christ Himself calls Himself the bright morning star (Rev 22:16), in the sense that He proclaims the rising of the eternal sun in the eternal day of unending eternity.
THEOSIS