Text -- 2 Peter 2:5-22 (NET)

2:5 and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, when God brought a flood on an ungodly world, 2:6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, having appointed them to serve as an example to future generations of the ungodly, 2:7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless men, 2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul by the lawless deeds he saw and heard) 2:9 –if so, then the Lord knows how to rescue the godly from their trials, and to reserve the unrighteous for punishment at the day of judgment, 2:10 especially those who indulge their fleshly desires and who despise authority. Brazen and insolent, they are not afraid to insult the glorious ones, 2:11 yet even angels, who are much more powerful, do not bring a slanderous judgment against them before the Lord. 2:12 But these men, like irrational animals– creatures of instinct, born to be caught and destroyed– do not understand whom they are insulting, and consequently in their destruction they will be destroyed, 2:13 suffering harm as the wages for their harmful ways. By considering it a pleasure to carouse in broad daylight, they are stains and blemishes, indulging in their deceitful pleasures when they feast together with you. 2:14 Their eyes, full of adultery, never stop sinning; they entice unstable people. They have trained their hearts for greed, these cursed children! 2:15 By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, who loved the wages of unrighteousness, 2:16 yet was rebuked for his own transgression (a dumb donkey, speaking with a human voice, restrained the prophet’s madness). 2:17 These men are waterless springs and mists driven by a storm, for whom the utter depths of darkness have been reserved. 2:18 For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error. 2:19 Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved. 2:20 For if after they have escaped the filthy things of the world through the rich knowledge of our Lord and Savior Jesus Christ, they again get entangled in them and succumb to them, their last state has become worse for them than their first. 2:21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them. 2:22 They are illustrations of this true proverb: “A dog returns to its own vomit,” and “A sow, after washing herself, wallows in the mire.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Pe 2:5

The ancient world ( archaiou kosmou ).

Genitive case after epheisato (with ei understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like 2 Peter. For archaios see Luk 9:8.

Robertson: 2Pe 2:5

Preserved ( ephulaxen ).

Still part of the long protasis with ei , first aorist active indicative of phulassō .

Robertson: 2Pe 2:5

With seven others ( ogdoon ).

"Eighth,"predicate accusative adjective (ordinal), classic idiom usually with auton . See 1Pe 3:20 for this same item. Some take ogdoon with kēruka (eighth preacher), hardly correct.

Robertson: 2Pe 2:5

A preacher of righteousness ( dikaiosunēs kēruka ).

"Herald"as in 1Ti 2:7; 2Ti 1:11 alone in N.T., but kērussō is common. It is implied in 1Pe 3:20 that Noah preached to the men of his time during the long years.

Robertson: 2Pe 2:5

When he brought ( epaxas ).

First aorist active participle (instead of the common second aorist active epagagōn ) of eisagō , old compound verb to bring upon, in N.T. only here and Act 5:28 (by Peter here also).

Robertson: 2Pe 2:5

A flood ( kataklusmon ).

Old word (from katakluzō , to inundate), only of Noah’ s flood in N.T. (Mat 24:38.; Luk 17:27; 2Pe 2:5).

Robertson: 2Pe 2:5

Upon the world of the ungodly ( kosmoi asebōn ).

Anarthrous and dative case kosmōi . The whole world were "ungodly"(asebeis as in 1Pe 4:18) save Noah’ s family of eight.

Robertson: 2Pe 2:6

Turning into ashes ( tephrōsas ).

First aorist participle of tephroō , late word from tephra , ashes (in Dio Cassius of an eruption of Vesuvius, Philo), here alone in N.T.

Robertson: 2Pe 2:6

The cities of Sodom and Gomorrah ( poleis Sodomōn kai Gomorrās ).

Genitive of apposition after poleis (cities), though it makes sense as possessive genitive, for Jud 1:7 speaks of the cities around these two. The third example, the cities of the plain. See Gen 19:24.

Robertson: 2Pe 2:6

Condemned them ( katekrinen ).

First aorist active indicative of katakrinō , still part of the protasis with ei .

Robertson: 2Pe 2:6

With an overthrow ( katastrophēi ).

Instrumental case or even dative like thanatōi with katakrinō in Mat 20:18. But Westcott and Hort reject the word here because not in B C Coptic.

Robertson: 2Pe 2:6

Having made them ( tetheikōs ).

Perfect active participle of tithēmi .

Robertson: 2Pe 2:6

An example ( hupodeigma ).

For which see Jam 5:10; Joh 13:15. Cf. 1Pe 2:21.

Robertson: 2Pe 2:6

Unto those that should live ungodly ( mellontōn asebesin ).

Rather, "unto ungodly men of things about to be"(see Heb 11:20 for this use of mellontōn ). But Aleph A C K L read asebein (present active infinitive) with mellontōn = asebēsontōn (future active participle of asebeō ), from which we have our translation.

Robertson: 2Pe 2:7

And delivered ( kai erusato ).

First aorist middle of ruomai as in Mat 6:13, still part of the protasis with ei .

Robertson: 2Pe 2:7

Righteous Lot ( dikaion Lot ).

This adjective dikaios occurs three times in 2Pe 2:7, 2Pe 2:8. See Wisdom 10:6.

Robertson: 2Pe 2:7

Sore distressed ( kataponoumenon ).

Present passive participle of kataponeō , late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and Act 7:24.

Robertson: 2Pe 2:7

By the lascivious life of the wicked ( hupo tēs tōn athesmōn en aselgeiāi anastrophēs ).

"By the life in lasciviousness of the lawless."Athesmos (alpha privative and thesmos ), late and common adjective (cf. athemitos 1Pe 4:3) for rebels against law (of nature and conscience here). Anastrophē is frequent in 1 Peter.

Robertson: 2Pe 2:8

For ( gar ).

Parenthetical explanation in 2Pe 2:8 of the remark about Lot.

Robertson: 2Pe 2:8

Dwelling ( enkatoikōn ).

Present active participle of enkatoikeō , old but rare double compound, here only in N.T.

Robertson: 2Pe 2:8

In seeing and hearing ( blemmati kai akoēi ).

"By sight (instrumental case of blemma , old word, from blepō to see, here only in N.T.) and hearing"(instrumental case of akoē from akouō , to hear, common as Mat 13:14).

Robertson: 2Pe 2:8

From day to day ( hēmeran ex hēmerās ).

"Day in day out."Accusative of time and ablative with ex . Same idiom in Psa 96:2 for the more common ex hēmeras eis hēmeran .

Robertson: 2Pe 2:8

Vexed ( ebasanizen ).

Imperfect active (kept on vexing) of basanizō , old word, to test metals, to torment (Mat 8:29).

Robertson: 2Pe 2:8

With their lawless deeds ( anomois ergois ).

Instrumental case of cause, "because of their lawless (contrary to law) deeds."For anomos see 2Th 2:8.

Robertson: 2Pe 2:9

The Lord knoweth how ( oiden kurios ).

The actual apodosis of the long protasis begun in 2Pe 2:4. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of oida and the infinitive (ruesthai present middle and see 2Pe 2:7) for knowing how as in Mat 7:11; Jam 4:17.

Robertson: 2Pe 2:9

The godly ( eusebeis ).

Old anarthrous adjective (from eu and sebomai , to worship), in N.T. only here and Act 10:2, Act 10:7 (by Peter). For temptation (peirasmou ) see Jam 1:2, Jam 1:12; 1Pe 1:6.

Robertson: 2Pe 2:9

To keep ( tērein ).

Present active infinitive of tēreō after oiden .

Robertson: 2Pe 2:9

Unrighteous ( adikous ).

As in 1Pe 3:18.

Robertson: 2Pe 2:9

Under punishment ( kolazomenous ).

Present passive participle of kolazō , old verb (from kolos , lopped off), in N.T. only here and Act 4:21. Present tense emphasises continuity of the punishment. See kolasin aiōnion in Mat 25:46.

Robertson: 2Pe 2:10

Chiefly ( malista ).

Especially. He turns now to the libertine heretics (2Pe 2:2, 2Pe 2:7).

Robertson: 2Pe 2:10

After the flesh ( opisō sarkos ).

Hebraistic use of opisō as with hamartiōn (sins) in Isa 65:2. Cf. Mat 4:19; 1Ti 5:15.

Robertson: 2Pe 2:10

Of defilement ( miasmou ).

Old word (from miainō Tit 1:15), here only in N.T.

Robertson: 2Pe 2:10

Despise dominion ( kuriotētos kataphronountas ).

Kuriotēs is late word for lordship (perhaps God or Christ) (from Kurios ), in Col 1:16; Eph 1:21; Jud 1:8. Genitive case after kataphrountas (thinking down on, Mat 6:24).

Robertson: 2Pe 2:10

Daring ( tolmētai ).

Old substantive (from tolmaō , to dare), daring men, here only in N.T.

Robertson: 2Pe 2:10

Self-willed ( authadeis ).

Old adjective (from autos and hēdomai ), self-pleasing, arrogant, in N.T. only here and Tit 1:7.

Robertson: 2Pe 2:10

They tremble not to rail at dignities ( doxas ou tremousin blasphēmountes ).

"They tremble not blaspheming dignities."Tremō is old verb (Mar 5:33), used only in present as here and imperfect. Here with the complementary participle blasphēmountes rather than the infinitive blasphēmein . See Jud 1:8. Perhaps these dignities (doxas ) are angels (evil ).

Robertson: 2Pe 2:11

Whereas ( hopou ).

Loose use of hopou (in Xenophon) = "wherein."

Robertson: 2Pe 2:11

Though greater ( meizones ontes ).

Than the evil doxai . Concessive participle and comparative adjective.

Robertson: 2Pe 2:11

In might and strength ( ischui kai dunamei ).

Locative case. Both indwelling strength (ischus , Mar 12:30) and ability (dunamis , Mat 25:15).

Robertson: 2Pe 2:11

Railing judgment ( blasphemon krisin ).

"Blasphemous accusation."

Robertson: 2Pe 2:11

Against them ( kat' autōn ).

The evil angels (doxai ).

Robertson: 2Pe 2:11

Before the Lord ( para kuriōi ).

In God’ s presence. See Jud 1:9 and possibly Enoch 9.

Robertson: 2Pe 2:12

But these ( houtoi de ).

The false teachers of 2Pe 2:1.

Robertson: 2Pe 2:12

As creatures ( zōa ).

Living creatures, old word, from zōos (alive), Jud 1:10; Rev 4:6-9.

Robertson: 2Pe 2:12

Without reason ( aloga ).

Old adjective, in N.T. only here, Jud 1:10; Act 25:27. Brute beasts like thēria (wild animals).

Robertson: 2Pe 2:12

Born ( gegennēmena ).

Perfect passive participle of gennaō .

Robertson: 2Pe 2:12

Mere animals ( phusika ).

Old adjective in ̇ikos (from phusis , nature), natural animals, here only in N.T.

Robertson: 2Pe 2:12

To be taken ( eis halōsin ).

"For capture"(old substantive, from haloō , here only in N.T.).

Robertson: 2Pe 2:12

And destroyed ( kai phthoran ).

"And for destruction"just like a beast of prey caught. See 2Pe 1:4.

Robertson: 2Pe 2:12

In matters whereof they are ignorant ( en hois agnoousin ).

"In which things they are ignorant."Here en hois = en toutois ha (in those things which), a common Greek idiom. For agnoeō (present active indicative) see 1Th 4:13; 1Ti 1:7 for a like picture of loud ignoramuses posing as professional experts.

Robertson: 2Pe 2:12

Shall in their destroying surely be destroyed ( en tēi phthorāi autōn phtharēsontai ).

Second future passive of phtheirō . Rhetorical Hebraism in the use of en phthorāi (same root as phtheirō ), word four times in 2 Peter. See Jud 1:10.

Robertson: 2Pe 2:13

Suffering wrong ( adikoumenoi ).

Present middle or passive participle of adikeō to do wrong. So Aleph B P, but A C K L have komioumenoi (future middle participle of komizō ), shall receive.

Robertson: 2Pe 2:13

As the hire of wrong-doing ( misthon adikias ).

The Elephantine papyrus has the passive of adikeō in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in 2 Peter. The picture proceeds now with participles like hēgoumenoi (counting).

Robertson: 2Pe 2:13

Pleasure ( hēdonēn ).

See Jam 4:1, Jam 4:3.

Robertson: 2Pe 2:13

To revel in the daytime ( tēn en hēmerāi truphēn ).

"The in the daytime revel"(old word truphē from thruptō , to enervate, in N.T. only here and Luk 7:25).

Robertson: 2Pe 2:13

Spots ( spiloi ).

Old word for disfiguring spot, in N.T. only here and Eph 5:27.

Robertson: 2Pe 2:13

Blemishes ( mōmoi ).

Old word for blot (kin to muō ), only here in N.T. See 1Pe 1:19 for amōmos kai aspilos .

Robertson: 2Pe 2:13

Revelling ( entruphōntes ).

Present active participle of entruphaō , old compound for living in luxury, only here in N.T.

Robertson: 2Pe 2:13

In their love-feasts ( en tais agapais ).

So B Sah, but Aleph A C K L P read apatais (in their deceivings). If agapais is genuine as it is in Jud 1:12, they are the only N.T. examples of this use of agapē .

Robertson: 2Pe 2:13

While they feast with you ( suneuōchoumenoi ).

Present passive participle of late and rare verb suneuōcheō (sun , together, and euōcheō , to feed abundantly) to entertain with. Clement of Alex. ( Paed. ii. I. 6) applies euōchia to the agapē .

Robertson: 2Pe 2:14

Of adultery ( moichalidos ).

Rather, "of an adulteress,"like Jam 4:4. Vivid picture of a man who cannot see a woman without lascivious thoughts toward her (Mayor). Cf. Mat 5:28.

Robertson: 2Pe 2:14

That cannot cease ( akatapastous ).

Reading of A B in place of akatapaustous (alpha privative and verbal of katapauō , to cease). "Unable to stop."This a late verbal, only here in N.T. It is probable that akatapastous is merely a misspelling of akatapaustous .

Robertson: 2Pe 2:14

From sin ( hamartias ).

Ablative case as in 1Pe 4:1 (hamartias ). Insatiable lust.

Robertson: 2Pe 2:14

Enticing ( deleazontes ).

Present active participle of deleazō , to catch by bait as in 2Pe 2:18; Jam 1:14.

Robertson: 2Pe 2:14

Unsteadfast ( astēriktous ).

Late verbal adjective (alpha privative and stērizō ), in Longinus and Vettius Valens, here alone in N.T.

Robertson: 2Pe 2:14

Exercised ( gegumnasmenēn ).

Perfect passive predicate participle with echontes , from gumnazō precisely as in Heb 5:14. Rhetorical metaphor from the gymnasium.

Robertson: 2Pe 2:14

In covetousness ( pleonexias ).

Genitive case after the participle.

Robertson: 2Pe 2:14

Children of cursing ( kataras tekna ).

Hebraism like tekna hupakoēs in 1Pe 1:14 = accursed (kataratoi ).

Robertson: 2Pe 2:15

Forsaking ( kataleipontes ).

Present active participle of kataleipō (continually leaving) or katalipontes (second aorist active), having left.

Robertson: 2Pe 2:15

The right way ( eutheian hodon ).

"The straight way"of 1Sa 12:23 (cf. Mat 7:13. for this use of hodos ), "the way of truth"(2Pe 2:2).

Robertson: 2Pe 2:15

They went astray ( eplanēthēsan ).

First aorist passive indicative of planaō , like Mar 12:24.

Robertson: 2Pe 2:15

The way of Balaam ( tēi hodōi tou Balaam ).

Associative instrumental case after exakolouthēsantes , for which verb see 2Pe 1:16; 2Pe 2:2. These false teachers, as shown in 2Pe 2:13, followed the way of Balaam, "who loved the hire of wrong-doing"(hos misthon adikias ēgapēsen ).

Robertson: 2Pe 2:16

But he was rebuked ( elegxin de eschen ).

"But he had rebuke."Second aorist active indicative of echō and accusative of elegxis (late word from elegchō , a periphrasis for elegchō , here only in N.T.

Robertson: 2Pe 2:16

For his own transgression ( idias paranomias ).

Objective genitive of paranomia , old word (from paranomos lawbreaker), here only in N.T.

Robertson: 2Pe 2:16

A dumb ass ( hupozugion aphōnon ).

Dumb is without voice, old word for idols and beasts. The adjective hupozugios (hupo zugon on ) "being under a yoke,"is applied to the ass as the common beast of burden (papyri, Deissmann, Bible Studies , p. 160), in N.T. only here and Mat 21:5.

Robertson: 2Pe 2:16

Spake ( phthegxamenon ).

First aorist middle participle of phtheggomai , old verb, to utter a sound, in N.T. only here, 2Pe 2:18, Act 4:18.

Robertson: 2Pe 2:16

Stayed ( ekōlusen ).

First aorist active indicative of kōluō , to hinder.

Robertson: 2Pe 2:16

Madness ( paraphronian ).

Only known example of this word instead of the usual paraphrosunē or paraphronēsis . It is being beside one’ s wits.

Robertson: 2Pe 2:17

Without water ( anudroi ).

As in Mat 12:43; Luk 11:24. Old word for common and disappointing experience of travellers in the orient.

Robertson: 2Pe 2:17

Mists ( homichlai ).

Old word for fog, here alone in N.T.

Robertson: 2Pe 2:17

Driven by a storm ( hupo lailapos elaunomenai ).

Lailaps is a squall (Mar 4:37; Luk 8:23, only other N.T. examples). See Jam 3:4 for another example of elaunō for driving power of wind and waves.

Robertson: 2Pe 2:17

For whom ( hois ).

Dative case of personal interest.

Robertson: 2Pe 2:17

The blackness ( ho zophos ).

See 2Pe 2:4 for this word.

Robertson: 2Pe 2:17

Hath been reserved ( tetērētai ).

Perfect passive participle of tēreō , for which see 2Pe 2:4, 2Pe 2:9.

Robertson: 2Pe 2:18

Great swelling words ( huperogka ).

Old compound adjective (huper and ogkos , a swelling, swelling above and beyond), in N.T. only here and Jud 1:16.

Robertson: 2Pe 2:18

Of vanity ( mataiotētos ).

Late and rare word (from mataios , empty, vain), often in lxx, in N.T. here, Rom 8:20; Eph 4:17.

Robertson: 2Pe 2:18

By lasciviousness ( aselgeiais ).

Instrumental plural, "by lascivious acts."Note asyndeton as in 2Pe 1:9, 2Pe 1:17.

Robertson: 2Pe 2:18

Those who are just escaping ( tous oligōs apopheugontas ).

So A B read oligōs (slightly, a little), while Aleph C K L P read ontōs (actually). Oligōs late and rare, only here in N.T. So again the Textus Receptus has apophugontas (second aorist active participle, clean escaped) while the correct text is the present active apopheugontas .

Robertson: 2Pe 2:18

From them that live in error ( tous en planēi anastrephomenous ).

Accusative case after apopheugontas (escaping from) according to regular idiom. Peter often uses anastrephō and anastrophē .

Robertson: 2Pe 2:19

Liberty ( eleutherian ).

Promising "personal liberty,"that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (Joh 8:32; Gal 5:1, Gal 5:13).

Robertson: 2Pe 2:19

Themselves bondservants ( autoi douloi ).

"Themselves slaves"of corruption and sin as Paul has it in Rom 6:20.

Robertson: 2Pe 2:19

Of whom ( hōi ).

Instrumental case, but it may mean "of what."

Robertson: 2Pe 2:19

Is overcome ( hēttētai ).

Perfect passive indicative of hēttaō (from hēttōn , less) old verb, in N.T. only here, 2Pe 2:20; 2Co 12:13.

Robertson: 2Pe 2:19

Of the same ( toutōi ).

"By this one (or thing)."

Robertson: 2Pe 2:19

Is brought into bondage ( dedoulōtai ).

Perfect passive indicative of douloō . Like Paul again (Rom 6:16, Rom 6:18; Rom 8:21).

Robertson: 2Pe 2:20

After they have escaped ( apophugontes ).

Second aorist active participle here (see 2Pe 2:18).

Robertson: 2Pe 2:20

The defilements ( ta miasmata ).

Old word miasma, from miainō , here only in N.T. Our "miasma."The body is sacred to God. Cf. miasmou in 2Pe 2:10.

Robertson: 2Pe 2:20

They are again entangled ( palin emplakentes ).

Second aorist passive participle of emplekō , old verb, to inweave (noosed, fettered), in N.T. only here and 2Ti 2:4.

Robertson: 2Pe 2:20

Overcome ( hēttōntai ).

Present passive indicative of hēttaoō , for which see 2Pe 2:19, "are repeatedly worsted."Predicate in the condition of first class with ei . It is not clear whether the subject here is "the deluded victims"(Bigg) or the false teachers themselves (Mayor). See Heb 10:26 for a parallel.

Robertson: 2Pe 2:20

Therein ( toutois ).

So locative case (in these "defilements"), but it can be instrumental case ("by these,"Strachan).

Robertson: 2Pe 2:20

With them ( autois ).

Dative of disadvantage, "for them."

Robertson: 2Pe 2:20

Than the first ( tōn prōtōn ).

Ablative case after the comparative cheirona . See this moral drawn by Jesus (Mat 12:45; Luk 11:26).

Robertson: 2Pe 2:21

It were better ( kreitton ēn ).

Apodosis of a condition of second class without an , as is usual with clauses of possibility, propriety, obligation (Mat 26:24; 1Co 5:10; Rom 7:7; Heb 9:26).

Robertson: 2Pe 2:21

Not to have known ( mē epegnōkenai ).

Perfect active infinitive of epiginōskō (cf. epignōsei , 2Pe 2:20) to know fully.

Robertson: 2Pe 2:21

The way of righteousness ( tēn hodon tēs dikaiosunēs ).

For the phrase see Mat 21:33, also the way of truth (2Pe 2:2), the straight way (2Pe 2:15).

Robertson: 2Pe 2:21

After knowing it ( epignousin ).

Second aorist active participle of epiginōskō (just used) in the dative plural agreeing with autois (for them).

Robertson: 2Pe 2:21

To turn back ( hupostrepsai ).

First aorist active infinitive of hupostrephō , old and common verb, to turn back, to return.

Robertson: 2Pe 2:21

From ( ek ).

Out of. So in Act 12:25 with hupostrephō . With ablative case. See Rom 7:12 for hagia applied to hē entolē (cf. 1Ti 6:14). 2 Peter strikes a high ethical note (2Pe 1:5.).

Robertson: 2Pe 2:21

Delivered ( paradotheisēs ).

First aorist passive participle feminine ablative singular of paradidōmi .

Robertson: 2Pe 2:22

It has happened ( sumbebēken ).

Perfect active indicative of sumbainō , for which see 1Pe 4:12.

Robertson: 2Pe 2:22

According to the true proverb ( to tēs alēthous paroimias ).

"The word (to used absolutely, the matter of, as in Mat 21:21; Jam 4:14) of the true proverb"(paroimia a wayside saying, for which see Joh 10:6; Joh 16:25, Joh 16:29). The first proverb here given comes from Pro 26:11. Exerama is a late and rare word (here only in N.T., in Diosc. and Eustath.) from exeraō , to vomit.

Robertson: 2Pe 2:22

The sow that had washed ( hūs lousamenē ).

Hūs , old word for hog, here only in N.T. Participle first aorist direct middle of louō shows that it is feminine (anarthrous). This second proverb does not occur in the O.T., probably from a Gentile source because about the habit of hogs. Epictetus and other writers moralize on the habit of hogs, having once bathed in a filthy mud-hole, to delight in it.

Robertson: 2Pe 2:22

To wallowing ( eis kulismon ).

"To rolling."Late and rare word (from kuliō , Mar 9:20), here only in N.T.

Robertson: 2Pe 2:22

In the mire ( borborou ).

Objective genitive, old word for dung, mire, here only in N.T. J. Rendel Harris ( Story of Ahikar , p. LXVII) tells of a story about a hog that went to the bath with people of quality, but on coming out saw a stinking drain and went and rolled himself in it.

Vincent: 2Pe 2:5

Saved ( ἐφύλαξεν )

Rev., preserved. See on 1Pe 1:4, and compare " the Lord shut him in " (Gen 7:16).

Vincent: 2Pe 2:5

Noah the eighth person

So the A. V., literally. Rev. is more perspicuous however: Noah with seven others. Compare 1Pe 3:20.

Vincent: 2Pe 2:5

A preacher ( κήρυκα )

Lit., a herald. Compare the kindred verb κηρύσσω , to preach, everywhere in New Testament. The word herald is beautifully suggestive, at many points, of the office of a gospel minister. In the Homeric age the herald partook of the character of an ambassador. He summoned the assembly and kept order in it, and had charge of arrangements at sacrifices and festivals. The office of the heralds was sacred, and their persons inviolable; hence they were employed to bear messages between enemies. The symbol of their office was the herald's staff, or caduceus, borne by Mercury, the herald-god. This was originally an olive-branch with fillets, which were afterward formed into snakes, according to the legend that Mercury found two snakes fighting and separated them with his wand, from which circumstance they were used as an emblem of peace. Plato (" Laws," xii., 941) thus speaks of the fidelity entailed by the office: " If any herald or ambassador carry a false message to any other city, or bring back a false message from the city to which he is sent, or be proved to have brought back, whether from friends or enemies, in his capacity of herald or ambassador, what they have never said - let him be indicted for having offended, contrary to the law, in the sacred office and appointment of Hermes and Zeus, and let there be a penalty fixed which he shall suffer or pay if he be convicted." In later times, their position as messengers between nations at war was emphasized. In Herodotus (i., 21), the word herald is used as synonymous with apostle. " Alyattes sent a herald (κήρυκα ) to Miletus in hopes of concluding a truce, etc. The herald (ἀπόστολος ) went on his way to Miletus." A priestly house at Athens bore the name of κήρυκες , heralds.

Vincent: 2Pe 2:5

Bringing in ( ἐπάξας )

The verb may be said to be used by Peter only. Besides this passage and 2Pe 2:1, it occurs only at Act 5:28, where Luke probably received the account from Peter as the principal actor: " ye intend to bring upon us (ἐπαγαγεῖν ) this man's blood."

Vincent: 2Pe 2:6

Turning into ashes ( τεφρώσας )

Only here in New Testament.

Vincent: 2Pe 2:6

Having made them an example ( ὑπόδειγμα τεθεικώς )

Compare 1Pe 2:21. The word for example is condemned as unclassical by the Attic grammarians, and παράδειγμα is substituted, which means, properly, a sculptor's or a painter's model, or an architect's plan.

Vincent: 2Pe 2:7

Just ( δίκαιον )

Occurring three times in 2Pe 2:7, 2Pe 2:8.

Vincent: 2Pe 2:7

Vexed ( καταπονούμενον )

Only here and Act 7:24. Κατά gives the force of worn down . So Rev., sore distressed.

Vincent: 2Pe 2:7

With the filthy conversation of the wicked ( ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ).

Lit., by the behavior of the lawless in wantonness. Rev., the lascivious life of the wicked. Life or behavior (ἀναστροφῆς ) . See on 1Pe 1:15. Wicked (ἀθέσμων ) , lit., lawless. Only here and 2Pe 3:17. Wantonness (ἀσελγείᾀ ) , see on Mar 7:22.

Vincent: 2Pe 2:8

Dwelling ( ἐγκατοικῶν )

Only here in New Testament. Dwelling, and therefore suffering continually, from day to day.

Vincent: 2Pe 2:8

In seeing ( βλέμματι )

Only here in New Testament. Usually of the look of a man from without, through which the vexation comes to the soul. " Vexed his righteous soul. "

Vincent: 2Pe 2:8

Vexed ( ἐβασανίζεν )

See on Mat 4:24, torments. The original sense is to test by touchstone or by torture. See on toiling, Mar 6:48. Rev. gives tormented, in margin.

Vincent: 2Pe 2:8

Unlawful ( ἀνόμοις )

Rev., lawless. Only here in New Testament with things. In all other cases it is applied to persons.

Vincent: 2Pe 2:9

Godly ( εὐσεβεῖς )

Used by Peter only. Compare Act 10:2, Act 10:7. The reading at Act 22:12, is εὐλαβής , devout. See on 2Pe 1:3.

Vincent: 2Pe 2:9

Temptation ( πειρασμοῦ )

See on 1Pe 1:6.

Vincent: 2Pe 2:9

To reserve ( τηρεῖν )

See on 1Pe 1:4. Rev., keep , is not an improvement.

Vincent: 2Pe 2:9

To be punished ( κολαζομένους )

Only here and Act 4:21, where the narrative probably came from Peter. The participle here is, lit., being punished, and therefore the A. V. is wrong. Rev., rightly, under punishment. Compare Mat 25:46.

Vincent: 2Pe 2:10

Go after the flesh

Compare Jud 1:7.

Vincent: 2Pe 2:10

Of uncleanness ( μιασμοῦ )

Only here in New Testament. See on defilements , 2Pe 2:20. Compare Jud 1:8.

Vincent: 2Pe 2:10

Despise government

Rev., dominion. Compare Jud 1:8

Vincent: 2Pe 2:10

Presumptuous ( τολμηταὶ )

Only here in New Testament Lit., darers. Rev., daring.

Vincent: 2Pe 2:10

Self-willed ( αὐθάδεις )

Only here and Tit 1:7. From αὐτός , self, and ἥδομαι , to delight in. Therefore a self-loving spirit.

Vincent: 2Pe 2:10

They tremble ( τρέμουσιν )

Compare Mar 5:33. An uncommon word in the New Testament. Luk 8:47; Act 9:6.

Vincent: 2Pe 2:10

Dignities ( δόξας )

Lit., glories. Compare Jud 1:8. Probably angelic powers: note the reference to the angels immediately following, as in Jud 1:9 to Michael. They defy the spiritual powers though knowing their might.

Vincent: 2Pe 2:11

Power and might ( ἰσχύΐ καὶ δυνάμει )

Rev., might and power. The radical idea of ἰσχύς , might, is that of indwelling strength, especially as embodied: might which inheres in physical powers organized and working under individual direction, as an army' which appears in the resistance of physical organisms, as the earth, against which one dashes himself in vain: which dwells in persons or things, and gives them influence or value: which resides in laws or punishments to make them irresistible. This sense comes out clearly in the New Testament in the use of the word and of its cognates. Thus, " Love the Lord thy God with all thy strength " (Mar 12:30): " according to the working of his mighty power " (Eph 1:19). So the kindred adjective ἰχσυρός . " A strong man" (Mat 12:29): a mighty famine (Luk 15:14): his letters are powerful (2Co 10:10): a strong consolation (Heb 6:18): a mighty angel (Rev 18:21). Also the verb ἱσχύω . " It is good for nothing" (Mat 5:13): " shall not be able " (Luk 13:24): " I can do all things" (Phi 4:13): " availeth much" (Jam 5:16).

Δύναμις is rather ability, faculty: not necessarily manifest, as ἰσχύς : power residing in one by nature. Thus ability (Mat 25:15): virtue (Mar 5:30): power (Luk 24:29; Act 1:8; 1Co 2:4): " strength of sin" (1Co 15:56). So of moral vigor. " Strengthened with might in the inner man" (Eph 3:16): " with all might (Col 1:11). It is, however, mostly power in action, as in the frequent use of δυνάμεις for miracles, mighty works, they being exhibitions of divine virtue. Thus " power unto salvation" (Rom 1:16): the kingdom coming in power " (Mar 9:1): God himself called power - " the right hand of the power " (Mat 26:64), and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Eph 1:21; Rom 8:38; 1Pe 3:22). Generally, then, it may be said that while both words include the idea of manifestation or of power in action, ἰσχύς emphasizes the outward, physical manifestations, and δύναμις the inward, spiritual or moral virtue. Plato (" Protagoras," 350) draws the distinction thus: " I should not have admitted that the able (δυνατοὺς ) are strong (ἰσχυροὺς ) , though I have admitted that the strong are able. For there is a difference between ability (δύναμιν ) and strength (ἰσχύν ). The former is given by knowledge as well as by madness or rage; but strength comes from nature and a healthy state of the body. Aristotle (" Rhet.," i., 5) says " strength (ἰσχὺς ) is the power of moving another as one wills; and that other is to be moved either by drawing or pushing or carrying or pressing or compressing; so that the strong (ὁ ἰσχυρὸς ) is strong for all or for some of these things."

Vincent: 2Pe 2:11

Railing judgment

Compare Jud 1:9; Zec 3:1, Zec 3:9.

Vincent: 2Pe 2:12

As natural brute beasts made to be taken and destroyed

This massing of epithets is characteristic of Peter. Natural (φυσικὰ ) , Rev., mere animals, should be construed with made, or as Rev., born (γεγεννημένα ). Brute (ἄλογα ), lit., unreasoning or irrational. Rev., without reason. Compare Act 25:27. Beasts (ζῶα ) . Lit., living creatures, from ζάω , to live. More general and inclusive than beasts, since it denotes strictly all creatures that live, including man. Plato even applies it to God himself. Hence Rev., properly, creatures. To be taken and destroyed (εἰς ἅλωσιν καὶ φθοράν ) . Lit., for capture and destruction. Destruction twice in this verse, and with a cognate verb. Render the whole, as Rev., But these, as creatures without reason, born mere animals to be taken and destroyed.

Vincent: 2Pe 2:12

Speak evil ( βλασφημοῦντες )

Participle. Rev., rightly, railing. Compare 2Pe 2:10, 2Pe 2:11.

Vincent: 2Pe 2:12

And shall utterly perish in their own corruption ( ἐν τῇ φθορᾷ αὐτῶν καὶ φθαρήσονται )

There is a play upon the words, which the Rev. reproduces by rendering, " shall in their destroying surely be destroyed. " The and, which in the A. V. connects this and the preceding sentence, is rather to be taken with shall be destroyed, as emphasizing it, and should be rendered, as Rev., surely, or as others, even or also. Compare on the whole verse Jud 1:10.

Vincent: 2Pe 2:13

And shall receive ( κομιούμενοι )

Lit., being about or destined to receive. See on 1Pe 1:9, and compare 1Pe 5:4. Some good texts read ἀδικούμενοι , suffering wrong. So Rev., suffering wrong as the hire of wrong-doing.

Vincent: 2Pe 2:13

Reward of unrighteousness ( μισθὸν ἀδικίας )

Μισθὸς is hire, and so is rendered in Rev. Compare Mat 20:8; Luk 10:7; Joh 4:36. It also has in classical Greek the general sense of reward, and so very often in the New Testament, in passages where hire or wages would be inappropriate. Thus Mat 5:12; Mat 6:1; Mat 10:41. Hire would seem to be better here, because of the reference to Balaam in 2Pe 2:15, where the word occurs again and requires that rendering. The phrase μισθός ἀδικίας , reward of wages of iniquity, occurs only here and in Peter's speech concerning Judas (Act 1:18), where the Rev. retains the rendering of the A. V., reward of iniquity. It would have been better to render wages of iniquity in both places. Iniquity and unrighteousness are used in English almost synonymously; though etymologically, iniquity emphasizes the idea of injustice ( inaequus ) , while unrighteousness (non-rightness) is more general, implying all deviation from right, whether involving another's interests or not. This distinction is not, however, observed in the Rev., where the rendering of ἄδικία , and of the kindred adjective ἄδικος , varies unaccountably, if not capriciously, between unrighteous and unjust.

Vincent: 2Pe 2:13

As they that count it pleasure to riot ( ἡδονὴν ἡγούμενοι τρυφήν )

The as of the A. V. is needless. The discourse proceeds from 2Pe 2:13 by a series of participles, as far as following (2Pe 2:15). Literally the passage runs, counting riot a pleasure.

Vincent: 2Pe 2:13

Riot ( τρυφήν )

Meaning rather daintiness, delicacy, luxuriousness. Even the Rev. revel is almost too strong. Compare Luk 7:25, the only other passage where the word occurs, and where the Rev. retains the A. V., live delicately. So, also, Rev. substitutes, in Jam 5:5, lived delicately for lived in pleasure.

Vincent: 2Pe 2:13

In the daytime

Compare Peter's words Act 2:15; also, 1Th 5:7.

Vincent: 2Pe 2:13

Spots ( σπίλοι )

Only here and Eph 5:27. Compare the kindred participle spotted (Jud 1:23), and defileth (Jam 3:6).

Vincent: 2Pe 2:13

Blemishes ( μῶμοι )

Only here in New Testament. The negatives of the two terms spots and blemishes occur at 1Pe 1:19.

Vincent: 2Pe 2:13

Sporting themselves ( ἐντρυφῶντες )

From τρυφή , luxuriousness. See on riot. Rev., revelling.

Vincent: 2Pe 2:13

With their own deceivings ( ἐν ταῖς ἀπάταις αὑτῶν )

The Rev., however, follows another reading, which occurs in the parallel passage Jud 1:12 : ἀγάπαις , love-feasts, the public banquets instituted by the early Christians, and connected with the celebration of the Lord's Supper. Rev. renders revelling in their love-feasts, though the American Committee insist on deceivings. On the abuses at these feasts, see 1Co 11:20-22. For αὑτῶν , their own, the best texts read αὐτῶν , their.

Vincent: 2Pe 2:13

While they feast with you ( συνευωχούμενοι )

The word originally conveys the idea of sumptuous feasting, and is appropriate in view of the fact to which Peter alludes, that these sensualists converted the love-feast into a revel. Compare Paul's words, 1Co 11:21, " one is hungry and another drunken. " This seems to favor the reading ἀγάπαις . The word occurs only here and Jud 1:12.

Vincent: 2Pe 2:14

Eyes

Another illustration of Peter's emphasis on sight. It is the instrument of evil no less than of good. Compare Mat 5:28.

Vincent: 2Pe 2:14

Adultery ( μοιχαλίδος )

Lit., an adulteress, but used as an adjective Mat 12:39; Mat 16:4.

Vincent: 2Pe 2:14

That cannot cease ( ἀκαταπαύστους )

Only here, in New Testament. Compare hath ceased (1Pe 4:1).

Vincent: 2Pe 2:14

Beguiling ( δελεάζοντες )

Only here, 2Pe 2:18, and Jam 1:14. From δέλεαρ , a bait. An appropriate word from Peter the fisherman. Rev., enticing.

Vincent: 2Pe 2:14

Unstable ( ἀστηρίκτους )

A compound of the word at 1Pe 5:10, stablish. See note there, and see on 2Pe 1:12.

Vincent: 2Pe 2:14

An heart they have exercised ( καρδίαν γεγυμνασμένην ἔχοντες )

The A. V. is awkward. Better, Rev., having a heart exercised. Exercised is the word used for gymnastic training, from which gymnastic is derived.

Vincent: 2Pe 2:14

With covetous practices

The A. V. follows the old reading, πλεονεξίαις . The best texts read πλεονεξίας , covetousness. Rev., therefore, rightly, in covetousness.

Vincent: 2Pe 2:14

Cursed children ( κατάρας τέκνα )

Lit., children of cursing; and so Rev. See on Mar 3:17, and 1Pe 1:14.

Vincent: 2Pe 2:15

Right ( εὐθεῖαν )

Lit., straight, which is the radical meaning of right.

Vincent: 2Pe 2:15

Are gone astray ( ἐπλανήθησαν )

See on Mar 12:24.

Vincent: 2Pe 2:15

Following ( ἐξακολουθήσαντες )

See on 2Pe 1:16; and 2Pe 2:2. Compare Jud 1:11.

Vincent: 2Pe 2:15

The way

Note the frequent occurrence of the word way in the story of Balaam (Numbers 22), and Peter's use of the same phrase, as here, the right ways of the Lord, in Act 13:10.

Vincent: 2Pe 2:15

Bosor

Rev. gives Beor, the Old Testament form of the name.

Vincent: 2Pe 2:15

Wages of unrighteousness

See on 2Pe 2:13.

Vincent: 2Pe 2:16

Was rebuked ( ἔλεγξιν ἔσχεν )

Lit., had a rebuke. The word for rebuke only here in New Testament.

Vincent: 2Pe 2:16

For his iniquity ( ἰδίας παρανομίας )

Rev., his own transgression. His own, see on 2Pe 1:3. Transgression, from παρά. , contrary to, and νόμος , law. Only here in New Testament. Compare the kindred verb παρανομέω , also occurring but once, Act 23:3, where see note on contrary to the law.

Vincent: 2Pe 2:16

The dumb ass

Inserting an article not in the text, and omitted by Rev.

Vincent: 2Pe 2:16

Ass ( ὑποζύγιον )

Lit., beast of burden. An animal subjected to the yoke. From ὑπό , beneath, and ζυγόν , a yoke. See on Mat 21:5.

Vincent: 2Pe 2:16

Speaking ( φθεγξάμενον )

The verb is found in Peter only, here and 2Pe 2:18, and in Act 4:18, a Petrine narrative. It is well chosen, however. The verb denotes the utterance of a sound or voice, not only by man, but by any animal having lungs. Hence, not only of men's articulate cries, such as a battle-shout, but of the neigh of the horse, the scream of the eagle, the croak of the raven. It is also applied to sounds made by inanimate things, such as thunder, a trumpet, a lyre, the ring of an earthen vessel, showing whether it is cracked or not. Schmidt (" Synonymik" ) says that it does not indicate any physical capability on the part of the man, but describes the sound only from the hearer's stand-point. In view of this general sense of the verb, the propriety is apparent of the defining phrase, with man's voice.

Vincent: 2Pe 2:16

Forbad ( ἐκώλυσεν )

Rather, hindered, or, as Rev., stayed Compare Act 8:36; Rom 1:13, Rev.

Vincent: 2Pe 2:16

Madness ( παραφρονίαν )

Only here in New Testament. But compare the kindred verb παραφρονέω (2Co 11:23), in the phrase, " I speak as a fool. " From παρά , beside, and φρήν , the mind; and so equivalent to the phrase, beside one's self.

Vincent: 2Pe 2:17

Wells ( πηγαὶ )

Better, as Rev., springs; yet the Rev. has retained well at Joh 4:14, where the change would have given more vividness to Christ's metaphor, which is that of an ever upleaping, living fountain.

Vincent: 2Pe 2:17

Without water

As so often in the East, where the verdure excites the traveller's hope of water. Compare Jer 2:13, and the contrast presented in Isa 58:11; Pro 10:11; Pro 13:14.

Vincent: 2Pe 2:17

Clouds

The A. V. has followed the Tex. Rec., νεφέλαι , as in Jud 1:12. The correct reading is ὁμίχλαι , mists, found only here in New Testament. So Rev.

Vincent: 2Pe 2:17

With a tempest ( ὑπὸ λαίλαπος )

Rev., by a storm. The word occurs only twice elsewhere - Mar 4:37; Luk 7:23 - in the parallel accounts of the storm on the lake, which Jesus calmed by his word. There on the lake Peter was at home, as well as with the Lord on that occasion; and the peculiar word describing a whirlwind - one of those sudden storms so frequent on that lake (see note on the word, Mar 4:37) - would be the first to occur to him. Compare Paul's similar figure, Eph 4:14.

Vincent: 2Pe 2:17

Blackness ( ζόφος )

See on 2Pe 2:4, and compare Jud 1:13.

Vincent: 2Pe 2:17

Of darkness ( τοῦ σκότους )

Lit., the darkness, denoting a well-understood doom.

Vincent: 2Pe 2:17

Is reserved ( τετήρηται )

Lit., hath been reserved, as Rev. See on 1Pe 1:4; and 2Pe 2:4.

Vincent: 2Pe 2:17

Forever

The best texts omit.

Vincent: 2Pe 2:18

When they speak ( φθεγγόμενοι )

Rev., better, uttering. See on 2Pe 2:16.

Vincent: 2Pe 2:18

Great swelling ( ὑπέρογκα )

Only here and Jud 1:16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of speech full of high-sounding verbosity without substance. Φθεγγόμενοι , uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.

Vincent: 2Pe 2:18

Entice

See 2Pe 2:14.

Vincent: 2Pe 2:18

Were clean escaped

The A. V. follows the Tex. Rec., ὄντως ἀποφυγόντας ; ὄντως meaning really, actually, as Luk 24:34; and the participle being the aorist, and so meaning were escaped. But the best texts all read ὀλίγως , in a little degree, or just, or scarcely; and ἀποφεύγοντας , the present participle, are escaping; and denoting those who are in the early stage of their escape from error, and are not safe from it and confirmed in the truth. Hence, Rev., correctly, who are just escaping. Ὀλίγως , only here.

Vincent: 2Pe 2:19

Is overcome ( ἥττηται )

Lit., is worsted; from ἥσσων , inferior. Only here, 2Pe 2:20, and 2Co 12:13.

Vincent: 2Pe 2:19

Brought into bondage ( δεδούλωται )

Enslaved. Compare Rom 6:16.

Vincent: 2Pe 2:20

Pollutions ( μιάσματα )

Only here in New Testament. Compare 2Pe 2:10. The word is transcribed in miasma .

Vincent: 2Pe 2:20

Entangled ( ἐμπλακέντες )

Only here and 2Ti 2:4. The same metaphor occurs in Aeschylus (" Prometheus" ): " For not on a sudden or in ignorance will ye be entangled (ἐμπλεχθήσεσθε ) by your folly in an impervious net of Ate ( destruction ) . "

Vincent: 2Pe 2:22

According to the true proverb ( τὸ τῆς ἀληθοῦς παροιμίας )

Lit., that of the true proverb, or the matter of the proverb. For a similar construction see Mat 21:21, that of the fig-tree; Mat 8:33, the things of those possessed. On proverb see notes on Mat 13:3.

Vincent: 2Pe 2:22

Vomit ( ἐξέραμα )

Only here in New Testament.

Vincent: 2Pe 2:22

Wallowing ( κυλισμὸν )

Only here in New Testament.

Vincent: 2Pe 2:22

Mire ( βορβόρου )

Only here in New Testament. This use of dogs and swine together recalls Mat 7:6.

Wesley: 2Pe 2:5

that is, Noah and seven others, a preacher as well as practiser, of righteousness.

Wesley: 2Pe 2:5

Whose numbers stood them in no stead.

Wesley: 2Pe 2:9

It plainly appears, from these instances, that the Lord knoweth, hath both wisdom and power and will, to deliver the godly out of all temptations, and to punish the ungodly.

Wesley: 2Pe 2:10

Corrupt nature; particularly in the lust of uncleanness.

Wesley: 2Pe 2:10

The authority of their governors.

Wesley: 2Pe 2:10

Persons in authority.

Wesley: 2Pe 2:11

When they appear before the Lord, Job 1:6, Job 2:1, to give an account of what they have seen and done on the earth.

Wesley: 2Pe 2:12

Several of which in the present disordered state of the world, seem born to be taken and destroyed.

Wesley: 2Pe 2:13

They glory in doing it in the face of the sun. They are spots in themselves, blemishes to any church.

Wesley: 2Pe 2:13

Making a jest of those whom they deceive and even jesting while they are deceiving their own souls.

Wesley: 2Pe 2:15

So the Chaldeans pronounced what the Jews termed Beor; namely, the way of covetousness.

Wesley: 2Pe 2:15

Earnestly desired, though he did not dare to take, the reward of unrighteousness - The money which Balak would have given him for cursing Israel.

Wesley: 2Pe 2:16

Though naturally dumb.

Wesley: 2Pe 2:17

Fountains and clouds promise water: so do these promise, but do not perform.

Wesley: 2Pe 2:18

Allowing them to gratify some unholy desire. Those who were before entirely escaped from the spirit, custom, and company of them that live in error - In sin.

Wesley: 2Pe 2:19

From needless restraints and scruples; from the bondage of the law.

Wesley: 2Pe 2:19

Even sin, the vilest of all bondage.

Wesley: 2Pe 2:20

Who are thus ensnared.

Wesley: 2Pe 2:20

The sins which pollute all who know not God.

Wesley: 2Pe 2:20

That is, through faith in him, 2Pe 1:3. They are again entangled therein, and overcome, their last state is worse than the first - More inexcusable, and causing a greater damnation.

Wesley: 2Pe 2:21

The whole law of God, once not only delivered to their ears, but written in their hearts.

Wesley: 2Pe 2:22

Such are all men in the sight of God before they receive his grace, and after they have made shipwreck of the faith. Pro 26:11.

JFB: 2Pe 2:5

That is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."

JFB: 2Pe 2:5

Not only "righteous" himself (compare 2Pe 2:8), but also "a preacher of righteousness": adduced by Peter against the licentiousness of the false teachers (2Pe 2:2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days.

JFB: 2Pe 2:6

"TO overthrow" [ALFORD].

JFB: 2Pe 2:6

"of (the fate that should befall) those who in after-time should live ungodly." Compare Jud 1:7, "set forth for an example."

JFB: 2Pe 2:7

Righteous.

JFB: 2Pe 2:7

Literally, "behavior in licentiousness" (Gen 19:5).

JFB: 2Pe 2:7

Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.

JFB: 2Pe 2:8

Greek, "tormented."

JFB: 2Pe 2:9

He is at no loss for means, even when men see no escape.

JFB: 2Pe 2:9

Not actually from.

JFB: 2Pe 2:9

Trials.

JFB: 2Pe 2:9

Greek, "being punished": as the fallen angels (2Pe 2:4), actually under sentence, and awaiting its final execution. Sin is already its own penalty; hell will be its full development.

JFB: 2Pe 2:10

They especially will be punished (Jud 1:8).

JFB: 2Pe 2:10

Following after.

JFB: 2Pe 2:10

Defilement: "hankering after polluting and unlawful use of the flesh" [ALFORD].

JFB: 2Pe 2:10

Greek, "lordship," "dominion" (Jud 1:8).

JFB: 2Pe 2:10

Greek, "Darers." Self-will begets presumption. Presumptuously daring.

JFB: 2Pe 2:10

Though they are so insignificant in might; Greek, "tremble not" (Jud 1:8, end).

JFB: 2Pe 2:10

Greek, "blaspheme."

JFB: 2Pe 2:10

Greek, "glories."

JFB: 2Pe 2:11

Though they are.

JFB: 2Pe 2:11

Than these blasphemers. Jude instances Michael (Jud 1:9).

JFB: 2Pe 2:11

Greek, "blaspheming judgment" (Jud 1:9).

JFB: 2Pe 2:11

Against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.

JFB: 2Pe 2:11

In the presence of the Lord, the Judge, in reverence, they abstain from judgment [BENGEL]. Judgment belongs to God, not the angels. How great is the dignity of the saints who, as Christ's assessors, shall hereafter judge angels! Meanwhile, railing judgments, though spoken with truth, against dignities, as being uttered irreverently, are of the nature of "blasphemies" (Greek, 1Co 4:4-5). If superior angels dare not, as being in the presence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2Sa 16:7-8, Shimei; Num 16:2-3, Korah, &c., referred to also in Jud 1:11; Num 12:8, "Were ye (Aaron and Miriam) not afraid to speak evil of My servant Moses?" The angels who sinned still retain the indelible impress of majesty. Satan is still "a strong man": "prince of this world"; and under him are "principalities, powers, rulers of the darkness of this world." We are to avoid irreverence in regard to them, not on their account, but on account of God. A warning to those who use Satan's name irreverently and in blasphemy. "When the ungodly curseth Satan, he curseth his own soul."

JFB: 2Pe 2:12

(Jud 1:19).

JFB: 2Pe 2:12

In contrast to the "angels," 2Pe 2:11.

JFB: 2Pe 2:12

Greek, "irrational." In contrast to angels that "excel in strength."

JFB: 2Pe 2:12

Greek, "animals" (compare Psa 49:20).

JFB: 2Pe 2:12

Transposed in the oldest manuscripts, "born natural," that is, born naturally so: being in their very nature (that is, naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, see on Gal 6:8; compare end of this verse, "shall perish," literally, "shall be corrupted," in their own corruption. Jud 1:10, naturally . . . corrupt themselves," and so destroy themselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed fruit).

JFB: 2Pe 2:12

Greek, "in the case of things which they understand not." Compare the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, the worshipping of good angels": Col 2:18, "intruding into those things which he hath not seen."

JFB: 2Pe 2:13

"shall carry off as their due."

JFB: 2Pe 2:13

That is, for their "unrighteousness" [ALFORD]. Perhaps it is implied, unrighteousness shall be its own reward or punishment. "Wages of unrighteousness" (2Pe 2:15) has a different sense, namely, the earthly gain to be gotten by "unrighteousness."

JFB: 2Pe 2:13

Translate as Greek, "counting the luxury which is in the daytime (not restricted to night, as ordinary revelling. Or as Vulgate and CALVIN, "the luxury which is but for a day": so Heb 11:25, "the pleasures of sin for a season"; and Heb 12:16, Esau) to be pleasure," that is, to be their chief good and highest enjoyment.

JFB: 2Pe 2:13

In themselves.

JFB: 2Pe 2:13

Disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.

JFB: 2Pe 2:13

Greek, "luxuriating."

JFB: 2Pe 2:13

Greek, "in."

JFB: 2Pe 2:13

Or else passively, "deceits": luxuries gotten by deceit. Compare Mat 13:22, "Deceitfulness of riches"; Eph 4:22, "Deceitful lusts." While deceiving others, they are deceived themselves. Compare with English Version, Phi 3:19, "Whose glory is in their shame." "Their own" stands in opposition to "you": "While partaking of the love-feast (compare Jud 1:12) with you," they are at the same time "luxuriating in their own deceivings," or "deceits" (to which latter clause answers Jud 1:12, end: Peter presents the positive side, "they luxuriate in their own deceivings"; Jude, the negative, "feeding themselves without fear"). But several of the oldest manuscripts, Vulgate, Syriac, and Sahidic Versions read (as Jude), "In their own love-feasts": "their own" will then imply that they pervert the love-feasts so as to make them subserve their own self-indulgent purposes.

JFB: 2Pe 2:14

Literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [HORNEIUS]. BENGEL makes the adulteress who fills their eyes, to be "alluring desire."

JFB: 2Pe 2:14

"that cannot be made to cease from sin."

JFB: 2Pe 2:14

"laying baits for."

JFB: 2Pe 2:14

Not firmly established in faith and piety.

JFB: 2Pe 2:14

Not only the eyes, which are the channel, but the heart, the fountain head of lust. Job 31:7, "Mine heart walked after mine eyes."

JFB: 2Pe 2:14

The oldest manuscripts read singular, "covetousness."

JFB: 2Pe 2:14

Rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.

JFB: 2Pe 2:15

Some of the seducers are spoken of as already come, others as yet to come.

JFB: 2Pe 2:15

Out: so the Greek.

JFB: 2Pe 2:15

(Num 22:23, Num 22:32; Isa 56:11).

JFB: 2Pe 2:15

The same as Beor (Num 22:5). This word was adopted, perhaps, because the kindred word Basar means flesh; and Balaam is justly termed son of carnality, as covetous, and the enticer of Israel to lust.

JFB: 2Pe 2:15

And therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.

JFB: 2Pe 2:16

Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").

JFB: 2Pe 2:16

Greek, "his own": his own beast convicted him of his own iniquity.

JFB: 2Pe 2:16

Literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.

JFB: 2Pe 2:16

Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.

JFB: 2Pe 2:16

Literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast--a dumb beast forbidding an inspired prophet!

JFB: 2Pe 2:17

(Jud 1:12-13.)

JFB: 2Pe 2:17

"clouds" in Jude; both promising (compare 2Pe 2:19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (2Pe 2:18).

JFB: 2Pe 2:17

The oldest manuscripts and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jud 1:12, where it is appropriate, "clouds . . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest."

JFB: 2Pe 2:17

Blackness; "the chilling horror accompanying darkness" [BENGEL].

JFB: 2Pe 2:18

Greek, "lay baits for."

JFB: 2Pe 2:18

Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.

JFB: 2Pe 2:18

Greek, "by licentiousness"; the bait which they lay.

JFB: 2Pe 2:18

Greek, "really escaped." But the oldest manuscripts and Vulgate read, "scarcely," or "for but a little time"; scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (2Pe 2:20).

JFB: 2Pe 2:19

(Christian)--These promises are instances of their "great swelling words" (2Pe 2:18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1Pe 2:16; see on 1Pe 2:16; (compare 2Pe 3:15; Rom 6:16-22; Rom 8:15, Rom 8:21; Gal 5:1, Gal 5:13; compare Joh 8:34).

JFB: 2Pe 2:19

(See on 2Pe 2:12); "destroyed . . . perish . . . corruption."

JFB: 2Pe 2:19

"by whatever . . . by the same," &c.

JFB: 2Pe 2:20

The seducers "themselves" have escaped (2Pe 2:19; see on Heb 6:4-6).

JFB: 2Pe 2:20

Which bring "corruption" (2Pe 2:19).

JFB: 2Pe 2:20

Greek, "in."

JFB: 2Pe 2:20

Greek, "full and accurate knowledge."

JFB: 2Pe 2:20

Solemnly expressing in full the great and gracious One from whom they fall.

JFB: 2Pe 2:20

Peter remembers Christ's words. "Worse" stands opposed to "better" (2Pe 2:21).

JFB: 2Pe 2:21

"the way of truth" (2Pe 2:2). Christian doctrine, and "the knowledge of the Lord and Saviour."

JFB: 2Pe 2:21

Back again; so the Greek.

JFB: 2Pe 2:21

The Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [TITTMANN].

JFB: 2Pe 2:21

Once for all; admitting no turning back.

JFB: 2Pe 2:22

You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (2Pe 2:18) have escaped from their filthy folly, when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (2Pe 2:18). Peter often quoted Proverbs in his First Epistle (1Pe 1:7; 1Pe 2:17; 1Pe 4:8, 1Pe 4:18); another proof that both Epistles come from the same writer.

Clarke: 2Pe 2:5

Spared not the old world - The apostle’ s argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity

Clarke: 2Pe 2:5

Saved Noah the eighth - Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from 1Pe 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah’ s wife seven; and Noah himself the eighth. The form of expression, ογδοον Νωε, Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in Appian, Bell. Pun., p. 12, Τριτος δε ποτε εν σπηλαιῳ κρυπτομενος ελαθε, sometimes he the third (i.e. he with two others) lay hid in a cave. Andocides, Orat. iv. p. 295: Αἱρεθεις επι τουτῳ δεκατος αυτος, he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke

Clarke: 2Pe 2:5

World of the ungodly - A whole race without God - without any pure worship or rational religion.

Clarke: 2Pe 2:6

The cities of Sodom and Gomorrha - See the notes on Genesis 19 (note), for an account of the sin and punishment of these cities

Clarke: 2Pe 2:6

Making them an ensample - These three words, ὑποδειγμα, παραδειγμα, and δειγμα, are used to express the same idea; though the former may signify an example to be shunned, the second an example to be followed, and the third a simple exhibition. But these differences are not always observed.

Clarke: 2Pe 2:7

Vexed with the filthy conversation - Καταπονουμενον ὑπο της των αθεσμων εν ασελγεια αναστροφης· Being exceedingly pained with the unclean conduct of those lawless persons. What this was, see in the history, Genesis 19., and the notes there.

Clarke: 2Pe 2:8

That righteous man dwelling among them - Lot, after his departure from Abraham, A. M. 2086, lived at Sodom till A. M. 2107, a space of about twenty years; and, as he had a righteous soul, he must have been tormented with the abominations of that people from day to day

The word εβασανιζεν, tormented, is not less emphatic than the word καταπονουμενον, grievously pained, in the preceding verse, and shows what this man must have felt in dwelling so long among a people so abandoned.

Clarke: 2Pe 2:9

The Lord knoweth how to deliver the godly - The preservation and deliverance of Lot gave the apostle occasion to remark, that God knew as well to save as to destroy; and that his goodness led him as forcibly to save righteous Lot, as his justice did to destroy the rebellious in the instances already adduced. And the design of the apostle in producing these examples is to show to the people to whom he was writing that, although God would destroy those false teachers, yet he would powerfully save his faithful servants from their contagion and from their destruction. We should carefully observe

1.    That the godly man is not to be preserved from temptation

2.    That he will be preserved in temptation

3.    That he will be delivered out of it.

Clarke: 2Pe 2:10

But chiefly them that walk - That is, God will in the most signal manner punish them that walk after the flesh - addict themselves to sodomitical practices, and the lust of pollution; probably alluding to those most abominable practices where men abuse themselves and abuse one another

Clarke: 2Pe 2:10

Despise government - They brave the power and authority of the civil magistrate, practising their abominations so as to keep out of the reach of the letter of the law; and they speak evil of dignities - they blaspheme civil government, they abhor the restraints laid upon men by the laws, and would wish all governments destroyed that they might live as they list

Clarke: 2Pe 2:10

Presumptuous are they - Τολμηται· They are bold and daring, headstrong, regardless of fear

Clarke: 2Pe 2:10

Self-willed - Αυθαδεις· Self-sufficient; presuming on themselves; following their own opinions, which no authority can induce them to relinquish

Clarke: 2Pe 2:10

Are not afraid to speak evil of dignities - They are lawless and disobedient, spurn all human authority, and speak contemptuously of all legal and civil jurisdiction. Those in general despise governments, and speak evil of dignities, who wish to be under no control, that they may act as freebooters in the community.

Clarke: 2Pe 2:11

Whereas angels, etc. - This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See Zec 3:1, and Jud 1:9; to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God’ s appointment with disrespect and calumny

Clarke: 2Pe 2:11

Before the Lord - Παρα Κυριῳ is wanting in a number of MSS. and most of the versions.

Clarke: 2Pe 2:12

But these, as natural brute beasts - ‘ Ὡς αλογα ζωα φυσικα· As those natural animals void of reason, following only the gross instinct of nature, being governed neither by reason nor religion

Clarke: 2Pe 2:12

Made to be taken and destroyed - Intended to be taken with nets and gins, and then destroyed, because of their fierce and destructive nature; so these false teachers and insurgents must be treated; first incarcerated, and then brought to judgment, that they may have the reward of their doings. And thus, by blaspheming what they do not understand, they at last perish in their own corruption; i.e. their corrupt doctrines and vicious practices.

Clarke: 2Pe 2:13

They that count it pleasure to riot in the day time - Most sinners, in order to practice their abominable pleasures, seek the secrecy of the night; but these, bidding defiance to all decorum, decency, and shame, take the open day, and thus proclaim their impurities to the sun

Clarke: 2Pe 2:13

Spots - and blemishes - They are a disgrace to the Christian name

Clarke: 2Pe 2:13

Sporting themselves - Forming opinions which give license to sin, and then acting on those opinions; and thus rioting in their own deceits

Clarke: 2Pe 2:13

With their own deceivings - Εν ταις απαταις . But instead of this, AB, and almost all the versions and several of the fathers, have εν ταις αγαπαις, in your love feasts, which is probably the true reading

Clarke: 2Pe 2:13

While they feast with you - It appears they held a kind of communion with the Church, and attended sacred festivals, which they desecrated with their own unhallowed opinions and conduct.

Clarke: 2Pe 2:14

Having eyes full of adultery - Μοιχαλιδος· Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her. But instead of μοιχαλιδος of an adulteress, the Codex Alexandrinus, three others, with the Coptic, Vulgate, and one copy of the Itala, together with several of the fathers, have μοιχαλιας, of adultery

Clarke: 2Pe 2:14

Cannot cease from sin - Which cease not from sin; they might cease from sin, but they do not; they love and practice it. Instead of ακαταπαυστους, which cannot cease, several MSS. and versions have ακαταπαυστου, and this requires the place to be read, Having eyes full of adultery and incessant sin. The images of sinful acts were continually floating before their disordered and impure fancy. This figure of speech is very common in the Greek writers; and Kypke gives many instances of it, which indeed carry the image too far to be here translated

Clarke: 2Pe 2:14

Beguiling unstable souls - The metaphor is taken from adulterers seducing unwary, inexperienced, and light, trifling women; so do those false teachers seduce those who are not established in righteousness

Clarke: 2Pe 2:14

Exercised with covetous practices - The metaphor is taken from the agonistae in the Grecian games, who exercised themselves in those feats, such as wrestling, boxing, running, etc., in which they proposed to contend in the public games. These persons had their hearts schooled in nefarious practices; they had exercised themselves till they were perfectly expert in all the arts of seduction, overreaching, and every kind of fraud

Clarke: 2Pe 2:14

Cursed children - Such not only live under God’ s curse here, but they are heirs to it hereafter.

Clarke: 2Pe 2:15

Which have forsaken the right way - As Balaam did, who, although God showed him the right way, took one contrary to it, preferring the reward offered him by Balak to the approbation and blessing of God

Clarke: 2Pe 2:15

The way of Balaam - Is the counsel of Balaam. He counselled the Moabites to give their most beautiful young women to the Israelitish youth, that they might be enticed by them to commit idolatry. See the notes on Num 22:5, etc., and Num 23:1 (note), etc

Clarke: 2Pe 2:15

The son of Bosor - Instead of Βοσορ, Bosor two ancient MSS. and some of the versions have Βεωρ, Beor, to accommodate the word to the Hebrew text and the Septuagint. The difference in this name seems to have arisen from mistaking one letter for another in the Hebrew name, בעור Beor , for בצור Betsor or Bosor ; tsaddi צ and ain ע, which are very like each other, being interchanged.

Clarke: 2Pe 2:16

The dumb ass, speaking with man’ s voice - See the note on Num 22:28

Clarke: 2Pe 2:16

The madness of the prophet - Is not this a reference to the speech of the ass, as represented in the Targums of Jonathan ben Uzziel and Jerusalem? "Wo to thee, Balaam, thou sinner, thou madman: there is no wisdom found in thee."These words contain nearly the same expressions as those in St. Peter.

Clarke: 2Pe 2:17

These are wells without water - Persons who, by their profession, should furnish the water of life to souls athirst for salvation; but they have not this water; they are teachers without ability to instruct; they are sowers, and have no seed in their basket. Nothing is more cheering in the deserts of the east than to meet with a well of water; and nothing more distressing, when parched with thirst, than to meet with a well that contains no water

Clarke: 2Pe 2:17

Clouds that are carried with a tempest - In a time of great drought, to see clouds beginning to cover the face of the heavens raises the expectation of rain; but to see these carried off by a sudden tempest is a dreary disappointment. These false teachers were equally as unprofitable as the empty well, or the light, dissipated cloud

Clarke: 2Pe 2:17

To whom the mist of darkness is reserved - That is, an eternal separation from the presence of God, and the glory of his power. They shall be thrust into outer darkness, Mat 8:12; into the utmost degrees of misery and despair. False and corrupt teachers will be sent into the lowest hell; and be "the most downcast, underfoot vassals of perdition.

It is scarcely necessary to notice a various reading here, which, though very different in sound, is nearly the same in sense. Instead of νεφελαι, clouds, which is the common reading, και ὁμιχλαι, and mists, or perhaps more properly thick darkness, from ὁμου, together, and αχλυς, darkness, is the reading in ABC, sixteen others, Erpen’ s Arabic, later Syriac, Coptic, Ethiopic, and Vulgate, and several of the fathers. This reading Griesbach has admitted into the text.

Clarke: 2Pe 2:18

They speak great swelling words of vanity - The word ὑπερογκα signifies things of great magnitude, grand, superb, sublime; it sometimes signifies inflated, tumid, bombastic. These false teachers spoke of great and high things, and no doubt promised their disciples the greatest privileges, as they themselves pretended to a high degree of illumination; but they were all false and vain, though they tickled the fancy and excited the desires of the flesh; and indeed this appears to have been their object. And hence some think that the impure sect of the Nicolaitans is meant. See the preface

Clarke: 2Pe 2:18

Those that were clean escaped - Those who, through hearing the doctrines of the Gospel, had been converted, were perverted by those false teachers.

Clarke: 2Pe 2:19

While they promise them liberty - Either to live in the highest degrees of spiritual good, or a freedom from the Roman yoke; or from the yoke of the law, or what they might term needless restraints. Their own conduct showed the falsity of their system; for they were slaves to every disgraceful lust

Clarke: 2Pe 2:19

For of whom a man is overcome - This is an allusion to the ancient custom of selling for slaves those whom they had conquered and captivated in war. The ancient law was, that a man might either kill him whom he overcame in battle, or keep him for a slave. These were called servi , slaves, from the verb servare , to keep or preserve. And they were also called mancipia , from manu capiuntur , they are taken captive by the hand of their enemy. Thus the person who is overcome by his lusts is represented as being the slave of those lusts. See Rom 6:16, and the note there.

Clarke: 2Pe 2:20

The pollutions of the world - Sin in general, and particularly superstition, idolatry, and lasciviousness. These are called μιασματα, miasmata , things that infect, pollute, and defile. The word was anciently used, and is in use at the present day, to express those noxious particles of effluvia proceeding from persons infected with contagious and dangerous diseases; or from dead and corrupt bodies, stagnant and putrid waters, marshes etc., by which the sound and healthy may be infected and destroyed. The world is here represented as one large, putrid marsh, or corrupt body, sending off its destructive miasmata everywhere and in every direction, so that none can escape its contagion, and none can be healed of the great epidemic disease of sin, but by the mighty power and skill of God. St. Augustine has improved on this image: "The whole world,"says he, "is one great diseased man, lying extended from east to west, and from north to south; and to heal this great sick man, the almighty Physician descended from heaven."Now, it is by the knowledge of the Lord and Savior Jesus Christ, as says St. Peter, that we escape the destructive influence of these contagious miasmata . But if, after having been healed, and escaped the death to which we were exposed, we get again entangled, εμπλακεντες, enfolded, enveloped with them; then the latter end will be worse than the beginning: forasmuch as we shall have sinned against more light, and the soul, by its conversion to God, having had all its powers and faculties greatly improved, is now, being repolluted, more capable of iniquity than before, and can bear more expressively the image of the earthly.

Clarke: 2Pe 2:21

For it had been better for them not to have known - For the reasons assigned above; because they have sinned against more mercy, are capable of more sin, and are liable to greater punishment

Clarke: 2Pe 2:21

The holy commandment - The whole religion of Christ is contained in this one commandment, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength; and thy neighbor as thyself."He who obeys this great commandment, and this by the grace of Christ is possible to every man, is saved from sinning either against his God or against his neighbor. Nothing less than this does the religion of Christ require.

Clarke: 2Pe 2:22

According to the true proverb - This seems to be a reference to Pro 26:11 : ככלב שב אל קאו kekeleb shab al keo ; as the dog returneth to his vomit, so a fool repeateth his folly. In substance this proverb is found among the rabbins; so Midrash Ruth, in Sohar Chadash, fol. 62: Orphah is returned to her mire, Ruth persevered in spirit; and again, Ibid. fol. 64: "Orphah, which is נפש הבהמית nephesh habbehemith , the bestial soul, is returned to her mire.

The Greeks have something like it; so Arrian, Dissert. Epict. l. iv. c. 11, says: Απελθε και χοιρῳ διαλεγου, ἱν ’ εν βορβορῳ μη κυλιηται, "Go and reason with the swine, lest he be rolled in the mire."This is called a true proverb: for it is a fact that a dog will eat up his own vomit; and the swine, howsoever carefully washed, will again wallow in the mire. As applied here it is very expressive: the poor sinner, having heard the Gospel of Christ, was led to loathe and reject his sin; and, on his application to God for mercy, was washed from his unrighteousness. But he is here represented as taking up again what he had before rejected, and defiling himself in that from which he had been cleansed

Here is a sad proof of the possibility of falling from grace, and from very high degrees of it too. These had escaped from the contagion that was in the world; they had had true repentance, and cast up "their soursweet morsel of sin;"they had been washed from all their filthiness, and this must have been through the blood of the Lamb; yet, after all, they went back, got entangled with their old sins, swallowed down their formerly rejected lusts, and rewallowed in the mire of corruption. It is no wonder that God should say, the latter end is worse with them than the beginning: reason and nature say it must be so; and Divine justice says it ought to be so; and the person himself must confess that it is right that it should be so. But how dreadful is this state! How dangerous when the person has abandoned himself to his old sins! Yet it is not said that it is impossible for him to return to his Maker; though his case be deplorable, it is not utterly hopeless; the leper may yet be made clean, and the dead may be raised. Reader, is thy backsliding a grief and burden to thee? Then thou art not far from the kingdom of God; believe on the Lord Jesus, and thou shalt be saved.

Calvin: 2Pe 2:5

5.The old world The import of what he says is, that God, after having drowned the human race, formed again as it were a new world. This is also an argument from the greater to the less; for how can the wicked escape the deluge of divine wrath, since the whole world was once destroyed by it? For by saying that eight only were saved, he intimates that a multitude would not be a shield against God to protect the wicked; but that as many as sin shall be punished, be they few or many in number.

But it may be asked why he calls Noah the preacher of righteousness. Some understand that he was the preacher of the righteousness of God, inasmuch as Scripture commends God's righteousness, because he defends his own and restores them, when dead, to life. But I rather think that he is called the preacher of righteousness, because he labored to restore a degenerated world to a sound mind, and this not only by his teaching and godly exhortations, but also by his anxious toil in building the ark for the term of a hundred and twenty years. Now, the design of the Apostle is to set before our eyes God’s wrath against the wicked, so as to encourage us at the same time to imitate the saints. ¹⁶⁸

Calvin: 2Pe 2:6

6.The cities of Sodom This was so memorable an example of Divine vengeance, that when the Scripture speaks of the universal destruction of the ungodly, it alludes commonly to this as the type. Hence Peter says, that these cities were made an example. This may, indeed, be truly said of others; but Peter points out something singular, because it was the chief and a lively image; yea, rather, because the Lord designed that his wrath against the ungodly should be made known to all ages; as when he redeemed his people from Egypt, he has set forth to us by that one favor the perpetual safety of his Church. Jude has also expressed the same thing, calling it the punishment of eternal fire. [Jud 1:7.]

Calvin: 2Pe 2:8

8.In seeing and hearing The common explanation is, that Lot was just in his eyes and ears, because all his senses abhorred the crimes of Sodom. However, another view may be taken of his seeing and hearing, so as to make this the meaning, that when the just man lived among the Sodomites, he tormented his soul by seeing and hearing; for we know that he was constrained to see and hear many things which greatly vexed his mind. The purport of what is said then is, that though the holy man was surrounded with every kind of monstrous wickedness, he yet never turned aside from his upright course.

But Peter expresses more than before, that is, that just Lot underwent voluntary sorrows; as it is right that all the godly should feel no small grief when they see the world rushing into every kind of evil, so the more necessary it is that they should groan for their own sins. And Peter expressly mentioned this, lest when impiety everywhere prevails, we should be captivated and inebriated by the allurements of vices, and perish together with others, but that we might prefer this grief, blessed by the Lord, to all the pleasures of the world.

Calvin: 2Pe 2:9

9.The Lord knoweth What first offends the weak is, that when the faithful anxiously seek aid, they are not immediately helped by God; but on the contrary he suffers them sometimes as it were to pine away through daily weariness and languor; and secondly, when the wicked grow wanton with impunity and God in the meantime is silent, as though he connived at their evil deeds. This double offense Peter now removes; for he testifies that the Lord knows when it is expedient to deliver the godly from temptation. By these words he reminds us that this office ought to be left to him, and that therefore we ought to endure temptations, and not to faint, when at any time he defers his vengeance against the ungodly.

This consolation is very necessary for us, for this thought is apt to creep in, “If the Lord would have his own to be safe, why does he not gather them all into some corner of the earth, that they may mutually stimulate one another to holiness? why does he mingle them with the wicked by whom they may be defiled?” But when God claims to himself the office of helping, and protecting his own, that they may not fail in the contest, we gather courage to fight more strenuously. The meaning of the first clause is, that this law is prescribed by the Lord to all the godly, that they are to be proved by various temptations, but that they are to entertain good hope of success, because they are never to be deprived of his aid and help.

And to reserve the unjust By this clause he shews that God so regulates his judgments as to bear with the wicked for a time, but not to leave them unpunished. Thus he corrects too much haste, by which we are wont to be carried headlong, especially when the atrocity of wickedness grievously wounds us, for we then wish God to fulminate without delay; when he does not do so, he seems no longer to be the judge of the world. Lest, then, this temporary impunity of wickedness should disturb us, Peter reminds us that a day of judgment has been appointed by the Lord; and that, therefore, the wicked shall by no means escape punishment, though it be not immediately inflicted.

There is an emphasis in the word reserve, as though he had said, that they shall not escape the hand of God, but be held bound as it were by hidden chains, that they may at a certain time be drawn forth to judgment. The participle κολαζομένους, though in the present tense, is yet to be thus explained, that they are reserved or kept to be punished, or, that they may be punished. For he bids us to rely on the expectation of the last judgment, so that in hope and patience we may fight till the end of life.

Calvin: 2Pe 2:10

10.But chiefly them He comes here to particulars, accommodating a general doctrine to his own purpose; for he had to do with men of desperate wickedness. He then shews that dreadful vengeance necessarily awaited them. For since God will punish all the wicked, how can they escape who abandon themselves like brute beasts to every kind of iniquity? To walk after the flesh, is to be given up to the flesh, like brute animals, who are not led by reason and judgment, but have the natural desire of their flesh as their chief guide. By the lust of uncleanness understand filthy and unbridled gratifications, when men, having cast away every virtuous feeling, and shaken off shame, are carried away into every uncleanness.

This is the first mark by which he brands them, that they are impure men, given up to wickedness. Other marks follow, that they despised government, and feared not to calumniate and reproach men whom God had favored with honorable stations in life. But these words refer to the same thing; for after having said that they held government in contempt, he immediately points out the fountain of this evil, that they were presumptuous, or audacious, and self-willed, or refractory; ¹⁶⁹ and lastly, that he might more fully exhibit their pride, he says that they did not fear nor tremble when they treated dignities with contempt. For it is a monstrous arrogance to regard as nothing the glory which shines forth in dignities appointed by God.

But there is no doubt but that in these words he refers to the imperial and magisterial power; for though there is no lawful station in life which is not worthy of respect, yet we know that the magisterial office excels every other, because in governing mankind God himself is represented. Then truly glorious is that power in which God himself appears.

We now perceive what the Apostle meant in this second clause, even that they of whom he speaks were frantic men, lovers of tumults and confusion; for no one can introduce anarchy (ἀναρχίαν) into the world without introducing disorder (ἀταξίαν.) Now, these with bold effrontery vomited forth reproaches against magistrates, that they might take away every respect for public rights; and this was openly to fight against God by their blasphemies. There are also many turbulent men of this sort at the present day, who proudly declare that the power of the sword is heathen and unlawful, and furiously attempt to subvert all government. Such furies Satan excites, in order to disturb and prevent the progress of the gospel. But the Lord hath dealt favorably with us; for he hath not only warned us to beware of this deadly poison, but hath also by this ancient example fortified us against this scandal. Hence the Papists act very dishonestly, when they accuse us, and say that seditious men are made so by our doctrine. The same thing might indeed have been alleged against the apostles formerly; and yet they were as far as possible from encouraging any such wickedness.

Calvin: 2Pe 2:11

11.Whereas angels He hence shews their rash arrogance, because they dared to assume more liberty than even angels. But it seems strange that he says that angels do not bring a railing accusation against magistrates; for why should they be adverse to that sacred order, the author of which they know to be God? Why should they oppose rulers whom they know to be exercising the same ministry with themselves? This reasoning has made some to think that the devils are meant; but they do not thus by any means escape the difficulty. For how could Satan be so moderate as to spare men, since he is the author of every blasphemy against God? And further, their opinion is refuted by what Jude says. [Jud 1:9.]

But when we consider the circumstances of the time, what is said applies very suitably to holy angels. For all the magistrates were then ungodly, and bloody enemies to the gospel. They must, therefore, have been hateful to angels, the guardians of the Church. He, however, says, that men deserving hatred and execration, were not condemned by them in order that they might shew respect to a power divinely appointed. While such moderation, he says, is shewn by angels, these men fearlessly give vent to impious and unbridled blasphemies.

Calvin: 2Pe 2:12

12.But these He proceeds with what he had begun to say respecting impious and wicked corrupters. And, first, he condemns their loose manners and the obscene wickedness of their whole life; and then he says that they were audacious and perverse, so that by their scurrilous garrulity they insinuated themselves into the favor of many.

He especially compares them to those brute animals, which seem to have come to existence to be ensnared, and to be driven to their own ruin by their own instinct; as though he had said, that being induced by no allurements, they of themselves hasten to throw themselves into the snares of Satan and of death. For what we render, naturally born, Peter has literally, “natural born.” But there is not much difference in the sense, whether one of the two has been by somebody else supplied, or by putting down both he meant more fully to express his meaning. ¹⁷⁰

What he adds, speaking evil of the things that they understand not, refers to the pride and presumption he mentioned in the preceding verse. He then says that all excellency was insolently despised by them, because they were become wholly stupefied, so that they differed nothing from beasts. But the word I have rendered for destruction, and afterwards in corruption, is the same, φθορὰ; but it is variously taken: but when he says that they would perish in their own corruption, he shews that their corruptions would be ruinous or destructive.

Calvin: 2Pe 2:13

13.Count it pleasure ¹⁷¹ As though he had said, “They place their happiness in their present enjoyments.” We know that men excel brute animals in this, that they extend their thoughts much farther. It is, then, a base thing in man to be occupied only with present things. Here he reminds us that our minds ought to be freed from the gratifications of the flesh, except we wish to be reduced to the state of beasts.

The meaning of what follows is this, “These are filthy spots to you and your assembly; for while they feast with you, they at the same time luxuriate in their errors, and shew by their eyes and gestures their lascivious lusts and detestable incontinency.” Erasmus has rendered the words thus, “Feasting in their errors, they deride you.” But this is too forced. It may not unaptly be thus explained, “Feasting with you, they insolently deride you by their errors.” I, however, have given the version which seems the most probable, “luxuriating in their errors, feasting with you.” He calls the libidinous such as had eyes full of adultery, and who were incessantly led to sin without restraint, as it appears from what is afterwards said.

Calvin: 2Pe 2:14

14.Beguiling, or baiting, unstable souls. By the metaphor of baiting he reminds the faithful to beware of their hidden and deceitful arts; for he compares their impostures to hooks which may catch the unwary to their destruction. By adding unstable souls he shews the reason for caution, that is, when we have not struck firm roots in faith and in the fear of the Lord: and he intimates at the same time, that they have no excuse who suffer themselves to be baited or lured by such flatteries; for this must have been ascribed to their levity. Let there be then a stability of faith, and we shall be safe from the artifices of the ungodly.

An heart they have exercised with covetous practices, or, with lusts. Erasmus renders the last word, “rapines.” The word is of a doubtful meaning. I prefer “lusts.” As he had before condemned incontinence in their eyes, so he now seems to refer to the vices latent in their hearts. It ought not, however, to be confined to covetousness. By calling them cursed or execrable children, he may be understood to mean, that they were so either actively or passively, that is, that they brought a curse with them wherever they went, or that they deserved a curse.

Calvin: 2Pe 2:15

As he has hitherto referred to the injury they did by the example of a perverse and corrupt life, so he again repeats, that they spread by their teaching the deadly poison of impiety, in order that they might destroy the simple. He compares them to Balaam, the son of Bozor, who employed a venal tongue to curse God’s people. And to shew that they were not worthy of a long refutation, he says that Balaam was reproved by an ass, and that thus his madness was condemned. But by this means also he restrains the faithful from associating with them. For it was a dreadful judgment of God, that the angel made himself known to the ass before he did to the prophet, so that the ass, perceiving God displeased, dared not to advance farther, but went back, when the prophet, under the blind impulse of his own avarice, pushed forward against the evident prohibition of the Lord. For what was afterwards answered to him, that he was to proceed, was an evidence of God's indignation rather than a permission. In short, as the greatest indignity to him, the mouth of the ass was opened, that he who had been unwilling to submit to God's authority might have that as his teacher. And by this miracle the Lord designed to shew how monstrous a thing it was to change the truth to a lie.

Calvin: 2Pe 2:16

It may be here asked, by what right Balaam had the name of a prophet, when it appears that he was addicted to many wicked superstitions. To this I reply, that the gift of prophecy was so special, that though he did not worship the true God, and had not true religion, he might yet have been endued with it. Besides, God has sometimes caused prophecy to exist in the midst of idolatry, in order that men might have less excuse.

Now, if any one considers the chief things which Peter says, he will see that his warning is equally suitable to the present age; for it is an evil which prevails everywhere, that men use scurrilous raillery for the purpose of deriding God and the Savior; nay, they ridicule all religion under the cloak of wit; and when addicted, like beasts, to their own lusts, they will mingle with the faithful; they prattle something about the gospel, and yet they prostitute their tongue to the service of the devil, that they may bring the whole world, as far as they can, to eternal perdition. They are in this respect worse than Balaam himself, because they gratuitously pour forth their maledictions, when he, induced by reward, attempted to curse.

Calvin: 2Pe 2:17

17.These are wells, or fountains, without water. He shews by these two metaphors, that they had nothing within, though they made a great display. A fountain, by its appearance, draws men to itself, because it promises them water to drink, and for other purposes; as soon as clouds appear, they give hope of immediate rain to irrigate the earth. He then says that they were like fountains, because they excelled in boasting, and displayed some acuteness in their thoughts and elegance in their words; but that yet they were dry and barren within: hence the appearance of a fountain was fallacious.

He says that they were clouds carried by the wind, either without rain, or which burst forth into a calamitous storm. He thereby denotes that they brought nothing useful, and that often they were very hurtful. He afterwards denounces on them the dreadful judgment of God, that fear might restrain the faithful. By naming the mist or the blackness of darkness, he alludes to the clouds which obscure the air; as though he had said, that for the momentary darkness which they now spread, there is prepared for them a much thicker darkness which is to continue for ever.

Calvin: 2Pe 2:18

18.For when they speak great swelling words of vanity ¹⁷² He means that they dazzled the eyes of the simple by high-flown stuff of words, that they might not perceive their deceit, for it was not easy to captivate their minds with such dotages, except they were first besotted by some artifice. He then says that they used an inflated kind of words and speech, that they might fill the unwary with admiration. And then this grandiloquence, which the ample lungs of the soul send forth, (as Persius says, ¹⁷³) was very suitable to cover their shifts and trumperies. There was formerly a craft of this kind in Valentinus, and in those like him, as we learn from the books of Irenaeus. They made words unheard of before, by the empty sound of which, the unlearned being smitten, they were ensnared by their reveries.

There are fanatics of a similar kind at this day, who call themselves by the plausible title of Libertines or free-men. For they talk most confidently of the Spirit and of spiritual things, as though they roared out from above the clouds, and fascinate many by their tricks and wiles, so that you may say that the Apostle has correctly prophesied of them. For they treat all things jocosely and scoffingly; and though they are great simpletons, yet as they indulge in all vices, they find favor with their own people by a sort of drollery. The state of the case is this, that when the difference between good and evil is removed, everything becomes lawful; and men, loosed from all subjection to laws, obey their own lusts. This Epistle, therefore, is not a little suitable to our age.

They allure, or bait, through the lusts of the flesh. He strikingly compares to hooks the allurements of the ungodly, when they make anything they please lawful; for as the lusts of men are headstrong and craving, as soon as liberty is offered, they lay hold on it with great avidity; but soon afterwards the strangling hook within is perceived. But we must consider the whole sentence of the Apostle.

He says that they who had really escaped from the society of those in error were again deceived by a new kind of error, even when the reins were let loose to them for the indulgence of every sort of intemperance. He hereby reminds us how dangerous are the wiles of these men. For it was already a dreadful thing that blindness and thick darkness possessed almost all mankind. It was, therefore, in a manner a double prodigy, that men, freed from the common errors of the world, should, after having received the light of God, be brought back to a beastly indifference. Let us be reminded of what we ought especially to beware of, after having been once enlightened, that is, lest Satan entice us under the pretense of liberty, so as to give ourselves up to lasciviousness to gratify the lusts of the flesh. But they are safe from this danger who seriously attend to the study of holiness.

Calvin: 2Pe 2:19

19.While they promise them liberty He shews their inconsistency, that they falsely promised liberty, while they themselves served sin, and were in the worst bondage; for no one can give what he has not. This reason, however, does not seem to be sufficiently valid, because it sometimes happens that wicked men, and wholly unacquainted with Christ, preach usefully concerning the benefits and blessings of Christ. But we must observe, that what is condemned here is vicious doctrine, connected with impurity of life; for the Apostle's design was to obviate the deceptive allurements by which they ensnared the foolish. The name of liberty is sweet, and they abused it for this end, that the hearer, being loosed from the fear of the divine law, might abandon himself unto unbridled licentiousness. But the liberty which Christ has procured for us, and which he offers daily by the gospel, is altogether different, for he has exempted us from the yoke of the law as far as it subjects us to a curse, that he might also deliver us from the dominion of sin, as far as it subjects us to its own lusts. Hence, where lusts reign, and therefore where the flesh rules, there the liberty of Christ has no place whatever. The Apostle then declares this to all the godly, that they might not desire any other liberty but that which leads those, who are set free from sin, to a willing obedience to righteousness.

We hence learn that there have ever been depraved men who made a false pretense to liberty, and that this has been an old cunning trick of Satan. We need not wonder that at this day the same filth is stirred up by fanatical men.

The Papists turn and twist this passage against us, but they thereby betray their ridiculous impudence. For in the first place, men of the filthiest life, in public-houses and brothels, belch out this charge, that we are the servants of corruption, in the life of whom they cannot point out anything reproachful. In the second place, since we teach nothing respecting Christian liberty but what is derived from Christ and his Apostles, and at the same time require the mortification of the flesh, and the proper exercises for subduing it, much more strictly than they do who slander us, they vomit forth their curses, not so much against us as against the Son of God, whom we have as our certain teacher and authority.

For of whom a man is overcome This sentence is derived from military law; but yet it is a common saying among heathen writers, that there is no harder or a more miserable bondage than when lusts rule and reign. What then ought to be done by us, on whom the Son of God has bestowed his Spirit, not only that we may be freed from the dominion of sin, but that we may also become the conquerors of the flesh and the world?

Calvin: 2Pe 2:20

20.For if after He again shews how pernicious was the sect which led men consecrated to God back again to their old filth and the corruptions of the world. And he exhibits the heinousness of the evil by a comparison; for it was no common sin to depart from the holy doctrine of God. It would have been better for them, he says, not to have known the way of righteousness; for though there is no excuse for ignorance, yet the servant who knowingly and wilfully despises the commands of his lord, deserves a twofold punishment. There was besides ingratitude, because they wilfully extinguished the light of God, rejected the favor conferred on them, and having shaken off the yoke, became perversely wanton against God; yea, as far as they could, they profaned and abrogated the inviolable covenant of God, which had been ratified by the blood of Christ. The more earnest then ought we to be, to advance humbly and carefully in the course of our calling. We must now consider each sentence.

By naming the pollutions of the world, he shews that we roll in filth and are wholly polluted, until we renounce the world. By the knowledge of Christ he no doubt understands the gospel. He testifies that the design of it is, to deliver us from the defilements of the world, and to lead us far away from them. For the same reason he afterwards calls it the way of righteousness. He then alone makes a right progress in the gospel who faithfully learns Christ; and he truly knows Christ, who has been taught by him to put off the old man and to put on the new man, as Paul reminds us in Eph 4:22 ¹⁷⁴

Calvin: 2Pe 2:21

21. By saying that having forsaken the commandment delivered unto them, they returned to their own pollutions, he intimates first, how inexcusable they were; and secondly, he reminds us that the doctrine of a holy and virtuous life, though common to all and indiscriminately belonging to all, is yet peculiarly taught to those whom God favors with the light of his gospel. But he declares that they who make themselves slaves again to the pollutions of the world fall away from the gospel. The faithful also do indeed sin; but as they allow not dominion to sin, they do not fall away from the grace of God, nor do they renounce the profession of sound doctrine which they have once embraced. For they are not to be deemed conquered, while they strenuously resist the flesh and its lusts.

Calvin: 2Pe 2:22

22.But it has happened unto them As the example disturbs many, when men who had submitted to the obedience of Christ, rush headlong into vices without fear or shame, the Apostle, in order to remove the offense, says that this happens through their own fault, and that because they are pigs and dogs. It hence follows that no part of the sin can be ascribed to the gospel.

For this purpose he quotes two ancient proverbs, the first of which is found as the saying of Solomon in Pro 26:11. But what Peter meant is briefly this, that the gospel is a medicine which purges us by wholesome vomiting, but that there are many dogs who swallow again what they have vomited to their own ruin; and that the gospel is also a laver which cleanses all our uncleanness, but that there are many swine who, immediately after washing, roll themselves again in the mud. At the same time the godly are reminded to take heed to themselves, except they wish to be deemed dogs or swine.

Defender: 2Pe 2:5

Following the sin of the angels, the Lord had also to judge the corrupt world of ungodly men and women so hopelessly committed to wickedness that no hope of repentance remained. The patriarchal line from Adam had consisted of seven men who were the primary "preachers of righteousness" in their respective generations. These were, in order: Adam, Seth, Enos, Cainan, Mahalaleel, Jared, and Methuselah. Enoch is not included since he was translated into heaven while Jared was still serving in this capacity. Similarly, Lamech is not included because he died before his father, Methuselah. This left Noah to serve as the "eighth preacher of righteousness," but none but his own family heeded his warnings of coming judgment, and the "world of the ungodly" died in the Flood.

Defender: 2Pe 2:5

"Flood" here is kataklusmos in the Greek. Occurring only four times, always in reference to the great Flood in the days of Noah (Genesis 6-9), the word is not used for any ordinary flood. The latter was unique, being worldwide and globally destructive, inundating the entire world (Greek kosmos) in its purging waters and sparing only the four men and their wives in the ark. Lesser floods invariably are mentioned by a different Greek word."

Defender: 2Pe 2:6

The "overthrow" of the unspeakably wicked cities of Sodom and Gomorrah, with their "filthy conversation" (2Pe 2:7) and their rampant "sodomy" was not worldwide but regional, evidently involving a great earthquake and volcanic eruptions (Genesis 19). The Greek for "overthrow" is katastrophe rather than kataklusmos, for the one was local and the other global. From these words, we obviously derive our words "catastrophe" and "catastrophism" on the one hand and "cataclysm" on the other. There has been only one cataclysm so far in world history, but many catastrophes. (2Pe 3:3-10)."

Defender: 2Pe 2:7

Despite Lot's compromises, God still considered him a "just," or "righteous" man, justified through the faith which led him to go with Abraham to Canaan, probably also worshipping at Abraham's altar (Gen 12:8)."

Defender: 2Pe 2:11

These false teachers are quite ready to rail against angels and other dignities (compare Jud 1:9), but the holy angels do not reciprocate, for even wicked humans still were created in God's image. Only Satan has the effrontery to do this (Rev 12:10)."

Defender: 2Pe 2:14

"Exercised" is the Greek gumnazo, whence we get our word "gymnasium." The false teachers have practiced covetousness as intensely as an athlete exercises.

Defender: 2Pe 2:14

Literally, this means "children of cursing," evidently implying that, despite their religious facade, they remain under God's curse of sin and death."

Defender: 2Pe 2:15

Balaam could have been a true prophet of God but became a false prophet because of covetousness. He actually "loved" (with an agape type love) money."

Defender: 2Pe 2:16

Peter here confirms the historicity of the remarkable miracle when the ass spoke to Balaam with human voice. For the story of Balaam, see Numbers 22-24, especially Num 22:28-33. Note also Jos 13:22 for the sad end of Balaam, the covetous prophet."

Defender: 2Pe 2:17

This can better be read "springs" (contrast Joh 4:14).

Defender: 2Pe 2:17

The false teachers are destined for the outer darkness of eternal hell (compare Jud 1:13)."

Defender: 2Pe 2:18

"Vanity" here means "emptiness." False teachers have the remarkable ability of clothing vapid thought in pseudo-intellectual verbiage.

Defender: 2Pe 2:18

"Clean escaped" would be better read "just escaping." The picture here is of people who have been given some information about God and His salvation and are interested in learning more, but they have not yet accepted Christ as Savior.

Defender: 2Pe 2:18

They have been associating with a crowd of people who, literally, order their whole lives around error - that is, willingly reject God and want nothing to do with living under His domain."

Defender: 2Pe 2:19

These who are preaching freedom to the undecided inquirers are themselves slaves of corruption in absolute bondage to sin."

Defender: 2Pe 2:20

It is thus very dangerous to know how to be saved, to understand the complete situation mentally, and then to deliberately turn Christ down. This is the same situation as described in Heb 6:4-6 and Heb 10:26-31."

Defender: 2Pe 2:21

Knowledge is necessary, but knowledge alone is insufficient for salvation. One must not only know the basic facts about salvation but must receive Christ as personal Savior in true repentance and faith."

Defender: 2Pe 2:22

Pro 26:11 is cited here in part."

TSK: 2Pe 2:5

spared : Gen. 6:1-8:22; Job 22:15, Job 22:16; Mat 24:37-39; Luk 17:26, Luk 17:27; Heb 11:7

the eighth : Gen. 7:1-24; 1Pe 3:20

a preacher : 1Pe 3:19; Jud 1:14, Jud 1:15

bringing : 2Pe 3:6

TSK: 2Pe 2:6

turning : Gen 19:24, Gen 19:25, Gen 19:28; Deu 29:23; Isa 13:19; Jer 50:40; Eze 16:49-56; Hos 11:8; Amo 4:11; Zep 2:9; Luk 17:28-30; Jud 1:7

making : Num 26:10; Deu 29:23; 1Co 10:11

TSK: 2Pe 2:7

delivered : Gen 19:16, Gen 19:22, Gen 19:29; 1Co 10:13

vexed : Gen 13:13, Gen 19:7, Gen 19:8; Psa 120:5; Jer 9:1-6, Jer 23:9

TSK: 2Pe 2:8

that : Pro 25:26, Pro 28:12; 1Ti 1:9; Jam 5:16

in seeing : Psa 119:136, Psa 119:139, Psa 119:158; Eze 9:4, Eze 9:6; Mal 3:15-17

TSK: 2Pe 2:9

knoweth : Job 5:19; Psa 34:15-19; 1Co 10:13

the godly : Psa 4:3, Psa 12:1, Psa 32:6; 2Ti 3:12; Tit 2:14

and : 2Pe 2:4; Job 21:30; Pro 16:4; Jud 1:14, Jud 1:15

unto : 2Pe 3:7; Rom 2:5; 2Co 5:10,2Co 5:11

TSK: 2Pe 2:10

that : Rom 8:1, Rom 8:4, Rom 8:5, Rom 8:12, Rom 8:13; 2Co 10:3; Heb 13:4

in the : Rom 1:24-27; 1Co 6:9; Eph 4:19, Eph 5:5; Col 3:5; 1Th 4:7; Jud 1:4, Jud 1:6-8, Jud 1:10,Jud 1:16

despise : Num 16:12-15; Deu 17:12, Deu 17:13, Deu 21:20,Deu 21:21; 1Sa 10:27; 2Sa 20:1; 1Ki 12:16; Psa 2:1-5, Psa 12:4; Jer 2:31; Luk 19:14; Rom 13:1-5; 1Pe 2:13, 1Pe 2:14

government : or, dominion

Presumptuous : Num 15:30; Jud 1:8

selfwilled : Gen 49:6; Tit 1:7

to speak : Exo 22:28; Ecc 10:6, Ecc 10:7, Ecc 10:20; Act 23:5; Jud 1:8, Jud 1:10

TSK: 2Pe 2:11

angels : Psa 103:20, Psa 104:4; Dan 6:22; 2Th 1:7; Jud 1:9

against them : Some read ""against themselves.""

TSK: 2Pe 2:12

as natural : Psa 49:10, Psa 92:6, Psa 94:8; Jer 4:22, Jer 5:4, Jer 10:8, Jer 10:21, Jer 12:3; Eze 21:31; Jud 1:10

perish : 2Pe 2:19, 2Pe 1:4; Pro 14:32; Joh 8:21; Gal 6:8

TSK: 2Pe 2:13

the reward : Isa 3:11; Rom 2:8, Rom 2:9; Phi 3:19; 2Ti 4:14; Heb 2:2, Heb 2:3; Jud 1:12-16; Rev 18:6

to riot : Rom 13:13; 1Th 5:7, 1Th 5:8; 1Pe 4:4

Spots : Son 4:7; Eph 5:27; Jud 1:12

while : 1Co 11:20-22

TSK: 2Pe 2:14

eyes : 2Sa 11:2-4; Job 31:7, Job 31:9; Pro 6:25; Mat 5:28; 1Jo 2:16

adultery : Gr. an adulteress

that cannot : Isa 1:16; Jer 13:23; Mat 12:34; Joh 5:44

beguiling : 2Pe 2:18, 2Pe 3:16; Mar 13:22; Rom 16:18; 1Co 11:19; Eph 4:14; Col 2:18; Jam 1:8; Rev 12:9

an heart : 2Pe 2:3; Jud 1:11

cursed : Isa 34:5, Isa 65:20; Mat 25:41; Eph 2:3

TSK: 2Pe 2:15

forsaken : 1Sa 12:23; 1Ki 18:18, 1Ki 19:10; Eze 9:10; Pro 28:4; Hos 14:8; Act 13:10

Balaam : Num 22:5-7

who : Num 22:18-21, Num 22:23, Num 22:28, Num 31:16; Deu 23:4, Deu 23:5; Mic 6:5; Jud 1:11; Rev 2:14

wages : Act 1:18

TSK: 2Pe 2:16

the dumb : Num 22:22-33

the madness : Ecc 7:25, Ecc 9:3; Hos 9:7; Luk 16:11; Act 26:11, Act 26:24, Act 26:25

TSK: 2Pe 2:17

are wells : Job 6:14-17; Jer 14:3; Hos 6:4; Jud 1:12, Jud 1:13

clouds : Eph 4:14

mist : ""The blackness, ζοφος [Strong’ s G2217], of darkness,""darkness itself, says Leigh.

darkness : 2Pe 2:4; Mat 8:12, Mat 22:13, Mat 25:30; Jud 1:6, Jud 1:13

TSK: 2Pe 2:18

they speak : Psa 52:1-3, Psa 73:8, Psa 73:9; Dan 4:30, Dan 11:36; Act 8:9; 2Th 2:4; Jud 1:13, Jud 1:15, Jud 1:16; Rev 13:5, Rev 13:6, Rev 13:11

great swelling : Υπερογκα [Strong’ s G5246], things puffed up with the wind.

wantonness : Rom 13:13; Jam 5:5

that were : 2Pe 2:20, 2Pe 1:4; Act 2:40

clean : or, for a little, or, a while, as some read

TSK: 2Pe 2:19

they promise : Gal 5:1, Gal 5:13; 1Pe 2:16

they themselves : Joh 8:34; Rom 6:12-14, Rom 6:16-22; Tit 3:3

overcome : 2Pe 2:20; Isa 28:1; Jer 23:9; 2Ti 2:26

TSK: 2Pe 2:20

after : Mat 12:43-45; Luk 11:24-26; Heb 6:4-8, Heb 10:26, Heb 10:27

escaped : 2Pe 2:18, 2Pe 1:4

through : 2Pe 1:2

the latter : Num 24:20; Deu 32:29; Phi 3:19

TSK: 2Pe 2:21

it had : Mat 11:23, Mat 11:24; Luk 12:47; Joh 9:41, Joh 15:22

the way : Pro 12:28, Pro 16:31; Mat 21:32

to turn : Psa 36:3, Psa 36:4, Psa 125:5; Eze 3:20, Eze 18:24, Eze 23:13; Zep 1:6

holy : Rom 7:12; 1Th 4:2

TSK: 2Pe 2:22

The dog : Pro 26:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Pe 2:5

And spared not the old world - The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty. By that awful act of sweeping away the inhabitants of a world, he showed that people could not sin with impunity, and that the incorrigibly wicked must perish.

But saved Noah the eighth person - This reference to Noah, like the reference to Lot in 2Pe 2:7, seems to have been thrown in in the progress of the argument as an incidental remark, to show that the righteous, however few in number, would be saved when the wicked were cut off. The phrase "Noah the eighth,"means Noah, one of eight; that is, Noah and seven others. This idiom is found, says Dr. Bloomfield, in the best writers - from Herodotus and Thucydides downward. See examples in Wetstein. The meaning in this place then is, that eight persons, and eight only of that race, were saved; thus showing, that while the wicked would be punished, however numerous they might be, the righteous, however few, would be saved.

A preacher of righteousness - In Gen 6:9, it is said of Noah that he was "a just man and perfect in his generations, and Noah walked with God;"and it may be presumed that during his long life he was faithful in reproving the wickedness of his age, and warned the world of the judgment that was preparing for it. Compare the notes at Heb 11:7.

Bringing in the flood upon the world of the ungodly - Upon all the world besides that pious family. The argument here is, that if God would cut off a wicked race in this manner, the principle is settled that the wicked will not escape.

Barnes: 2Pe 2:6

And turning the cities of Sodom and Gomorrha into ashes - Gen 19:24-25. This is a third example to demonstrate that God will punish the wicked. Compare the notes at Jud 1:7. The word here rendered "turning into ashes" τεφρωσας tephrōsas , occurs nowhere else in the New Testament. It is from τέφρα tefra , ashes, and means to reduce to ashes, and then to consume or destroy.

Condemned them with an overthrow - By the fact of their being overthrown, he showed that they were to be condemned, or that he disapproved their conduct. Their calamity came expressly on account of their enormous sins; as it is frequently the case now that the awful judgments that come upon the licentious and the intemperate, are as plain a proof of the divine disapprobation as were the calamities that came upon Sodom and Gomorrah.

Making them an ensample ... - That is, they were a demonstration that God disapproved of the crimes for which they were punished, and would disapprove of the same crimes in every age and in every land. The punishment of one wicked man or people always becomes a warning to all others.

Barnes: 2Pe 2:7

And delivered just Lot - Gen 19:16. This case is incidentally referred to, to show that God makes a distinction between the righteous and the wicked; and that while the latter will be destroyed, the former will be saved. See 2Pe 2:9. Lot is called "just,"because he preserved himself uncontaminated amidst the surrounding wickedness. As long as he lived in Sodom he maintained the character of an upright and holy man.

Vexed with the filthy conversation of the wicked - By the corrupt and licentious conduct of the wicked around him. On the word "conversation,"see the notes at Phi 1:27. The original phrase, which is rendered "filthy,"has reference to licentiousness. The corruption of Sodom was open and shameless; and as Lot was compelled to see much of it, his heart was pained. The word here rendered "vexed,"means that he was wearied or burdened. The crimes of those around him he found it hard to bear with.

Barnes: 2Pe 2:8

For that righteous man dwelling among them - The Latin Vulgate renders this, "For in seeing and hearing he was just;"meaning that he maintained his uprightness, or that he did not become contaminated by the vices of Sodom. Many expositors have supposed that this is the correct rendering; but the most natural and the most common explanation is that which is found in our version. According to that, the meaning is, that compelled as he was, while living among them, to see and to hear what was going on, his soul was constantly troubled.

In seeing and hearing - Seeing their open acts of depravity, and hearing their vile conversation. The effect which this had on the mind of Lot is not mentioned in Genesis, but nothing is more probable than the statement here made by Peter. Whether this statement was founded on tradition, or whether it is a suggestion of inspiration to the mind of Peter, cannot be determined. The words rendered "seeing"and "hearing"may refer to the ACT of seeing, or to the object seen. Wetstein and Robinson suppose that they refer here to the latter, and that the sense is, that he was troubled by what he saw and heard. The meaning is not materially different. Those who live among the wicked are compelled to see and hear much that pains their hearts, and it is well if they do not become indifferent to it, or contaminated by it. "Vexed"his "righteous soul from day to day with"their "unlawful deeds."

Tortured or tormented his soul - ἐβασάνιζεν ebasanizen Compare Mat 8:6, Mat 8:29; Luk 8:28; Rev 9:5; Rev 11:10; Rev 14:10; Rev 20:10, where the same word is rendered "tormented."The use of this word would seem to imply that there was something active on the part of Lot which produced this distress on account of their conduct. He was not merely troubled as if his soul were passively acted on, but there were strong mental exercises of a positive kind, arising perhaps from anxious solicitude how he might prevent their evil conduct, or from painful reflections on the consequences of their deeds to themselves, or from earnest pleadings in their behalf before God, or from reproofs and warnings of the wicked. At all events, the language is such as would seem to indicate that he was not a mere passive observer of their conduct. This, it would seem, was "from day to day,"that is, it was constant. There were doubtless reasons why Lot should remain among such a people, and why, when he might so easily have done it, he did not remove to another place.

Perhaps it was one purpose of his remaining to endeavor to do them good, as it is often the duty of good men now to reside among the wicked for the same purpose. Lot is supposed to have resided in Sodom - then probably the most corrupt place on the earth - for 16 years; and we have in that fact an instructive demonstration that a good man may maintain the life of religion in his soul when surrounded by the wicked, and an illustration of the effects which the conduct of the wicked will have on a man of true piety when he is compelled to witness it constantly. We may learn from the record made of Lot what those effect will be, and what is evidence that one is truly pious who lives among the wicked.

\caps1 (1) h\caps0 e will not be contaminated with their wickedness, or will not conform to their evil customs.

\caps1 (2) h\caps0 e will not become indifferent to it, but his heart will be more and more affected by their depravity. Compare Psa 119:136; Luk 19:41; Act 17:16.

\caps1 (3) h\caps0 e will have not only constant, but growing solicitude in regard to it - solicitude that will be felt every day: "He vexed his soul from day to day."It will not only be at intervals that his mind will be affected by their conduct, but it will be an habitual and constant thing. True piety is not fitful, periodical, and spasmodic; it is constant and steady. It is not a "jet"that occasionally bursts out; it is a fountain always flowing.

\caps1 (4) h\caps0 e will seek to do them good. We may suppose that this was the case with Lot; we are certain that it is a characteristic of true religion to seek to do good to all, however wicked they may be.

\caps1 (5) h\caps0 e will secure their confidence. He will practice no improper arts to do this, but it will be one of the usual results of a life of integrity, that a good man will secure the confidence of even the wicked. It does not appear that Lot lost that confidence, and the whole narrative in Genesis leads us to suppose that even the inhabitants of Sodom regarded him as a good man. The wicked may hate a good man because he is good; but if a man lives as he should, they will regard him as upright, and they will give him the credit of it when he dies, if they should withhold it while he lives.

Barnes: 2Pe 2:9

The Lord knoweth ... - That is, the cases referred to show that God is able to deliver his people when tempted, and understands the best way in which it should be done. He sees a way to do it when we cannot, though it is often a way which we should not have thought of. He can send an angel to take his tempted people by the hand; he can interpose and destroy the power of the tempter; he can raise up earthly friends; he can deliver his people completely and forever from temptation, by their removal to heaven.

And to reserve the unjust - As he does the rebel angels, 2Pe 2:4. The case of the angels shows that God can keep wicked men, as if under bonds, reserved for their final trial at his bar. Though they seem to go at large, yet they are under his control, and are kept by him with reference to their ultimate arraignment.

Barnes: 2Pe 2:10

But chiefly - That is, it may be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate.

That walk after the flesh - That live for the indulgence of their carnal appetites. Notes, Rom 8:1.

In the lust of uncleanness - In polluted pleasures. Compare the notes at 2Pe 2:2.

And despise government - Margin: "dominion."That is, they regard all government in the state, the church, and the family, as an evil. Advocates for unbridled freedom of all sorts; declaimers on liberty and on the evils of oppression; defenders of what they regard as the rights of injured man, and yet secretly themselves lusting for the exercise of the very power which they would deny to others - they make no just distinctions about what constitutes true freedom, and in their zeal array themselves against government in all forms. No topic of declamation would be more popular than this, and from none would they hope to secure more followers; for if they could succeed in removing all respect for the just restraints of law, the way would be open for the accomplishment of their own purposes, in setting up a dominion ever the minds of others. It is a common result of such views, that men of this description become impatient of the government of God himself, and seek to throw off all authority, and to live in the unrestrained indulgence of their vicious propensities.

Presumptuous are they - Τολμηταὶ Tolmētai - daring, bold, audacious, presumptuous men.

Self-willed - αὐθάδεις authadeis . See the notes at Tit 1:7.

They are not afraid to speak evil of dignities - The word rendered "dignities"here, ( δόξας doxas ,) means properly honor, glory, splendor; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank; and the meaning is, that they did not regard rank, or station, or office - thus violating the plainest rules of propriety and of religion. See the notes at Act 23:4-5. Jude, between whose language and that of Peter in this chapter there is a remarkable resemblance, has expressed this more fully. He says, 2Pe 2:8, "These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities."It is one of the effects of religion to produce respect for superiors; but when men are self-willed, and when they purpose to give indulgence to corrupt propensities, it is natural for them to dislike all government. Accordingly, it is by no means an unfrequent effect of certain forms of error to lead men to speak disrespectfully of those in authority, and to attempt to throw off all the restraints of law. It is a very certain indication that men hold wrong opinions when they show disrespect to those in authority, and despise the restraints of law.

Barnes: 2Pe 2:11

Whereas angels - The object, by the reference to angels here, is to show that they, even when manifesting the greatest zeal in a righteous cause, and even when opposing others, did not make use of reproachful terms, or of harsh and violent language. It is not known precisely to what Peter alludes here, nor on what the statement here is based. There can be little doubt, however, as Benson has remarked, that, from the strong resemblance between what Peter says and what Jude says, Jud 1:9-10, there is allusion to the same thing, and probably both referred to some common tradition among the Jews respecting the contention of the archangel Michael with the devil about the body of Moses. See the notes at Jud 1:9. As the statement in Jude is the most full, it is proper to explain the passage before us by a reference to that; and we may suppose that, though Peter uses the plural term, and speaks of "angels,"yet that he really had the case of Michael in his eye, and meant to refer to that as an example of what the angels do. Whatever may have been the origin of this tradition, no one can doubt that what is here said of the angels accords with probability, and no one can prove that it is not true.

Which are greater in power and might - And who might, therefore, if it were in any case proper, speak freely of things of an exalted rank and dignity. It would be more becoming for them than for men. On this difficult passage, see the notes at Jud 1:9.

Bring not railing accusation - They simply say, "The Lord rebuke thee,"Jud 1:9. Compare Zec 3:2. The Greek here is, "bring not blasphemous or reproachful judgment, or condemnation"- βλάσφημον κρίσιν blasphēmon krisin . They abhor all scurrility and violence of language; they simply state matters as they are. No one can doubt that this accords with what we should expect of the angels; and that if they had occasion to speak of those who were opposers, it would be in a calm and serious manner, not seeking to overwhelm them by reproaches.

Against them - Margin, "against themselves."So the Vulgate. The more correct reading is "against them;"that is, against those who might be regarded as their adversaries, Jud 1:9, or those of their own rank who had done wrong - the fallen angels.

Before the Lord - When standing before the Lord; or when represented as reporting the conduct of evil spirits. Compare Zec 3:1-2. This phrase, however, is missing in many manuscripts. See Wetstein.

Barnes: 2Pe 2:12

But these, as natural brute beasts - These persons, who resemble so much irrational animals which are made to be taken and destroyed. The point of the comparison is, that they are like fierce and savage beasts that exercise no control over their appetites, and that seeM to be made only to be destroyed. These persons, by their fierce and ungovernable passions, appear to be made only for destruction, and rush blindly on to it. The word rendered "natural,"(which, however, is lacking in several manuscripts), means "as they are by nature,"following the bent of their natural appetites and passions. The idea is, that they exercised no more restraint over their passions than beasts do over their propensities. They were entirely under the dominion of their natural appetites, and did not allow their reason or conscience to exert any constraint. The word rendered "brute,"means without reason; irrational. Man has reason, and should allow it to control his passions; the brutes have no rational nature, and it is to be expected that they will act out their propensities without restraint. Man, as an animal, has many passions and appetites resembling those of the brute creation, but he is also endowed with a higher nature, which is designed to regulate and control his inferior propensities, and to keep them in subordination to the requirements of law. If a man sinks himself to the level of brutes, he must expect to be treated like brutes; and as wild and savage animals - lions, and panthers, and wolves, and bears - are regarded as dangerous, and as "made to be taken and destroyed,"so the same destiny must come upon men who make themselves like them.

Made to be taken and destroyed - They are not only useless to society, but destructive; and men feel that it is right to destroy them. We are not to suppose that this teaches that the only object which God had in view in making wild animals was that they might be destroyed; but that people so regard them.

Speak evil of the things that they understand not - Of objects whose worth and value they cannot appreciate. This is no uncommon thing among people, especially in regard to the works and ways of God.

And shall utterly perish in their own corruption - Their views will be the means of their ruin; and they render them fit for it, just as much as the fierce passions of the wild animals do.

Barnes: 2Pe 2:13

And shall receive the reward of unrighteousness - The appropriate recompense of their wickedness in the future world. Such people do not always receive the due recompense of their deeds in the present life; and as it is a great and immutable principle that all will be treated, under the government of God, as they deserve, or that justice will be rendered to every rational being, it follows that there must be punishment in the future state.

As they that count it pleasure to riot in the day-time - As especially wicked, shameless, and abandoned men; for only such revel in open day. Compare the Act 2:15 note; 1Th 5:7 note.

Spots they are and blemishes - That is, they are like a dark spot on a pure garment, or like a deformity on an otherwise beautiful person. They are a scandal and disgrace to the Christian profession.

Sporting themselves - The Greek word here means to live delicately or luxuriously; to revel. The idea is not exactly that of sporting, or playing, or amusing themselves; but it is that they take advantage of their views to live in riot and luxury. Under the garb of the Christian profession, they give indulgence to the most corrupt passions.

With their own deceivings - Jude, in the parallel place, Jud 1:12, has, "These are spots in your feasts of charity, when they feast with you."Several versions, and a few manuscripts also, here read "feasts"instead of "deceivings,"( ἀγάπαῖς agapais for ἀπάταις apatais .) The common reading, however, is undoubtedly the correct one, (see Wetstein, in loc.); and the meaning is, that they took advantage of their false views to turn even the sacred feasts of charity, or perhaps the Lord’ s Supper itself, into an occasion of sensual indulgence. Compare the notes at 1Co 11:20-22. The difference between these persons, and those in the church at Corinth, seems to have been that these did it at design, and for the purpose of leading others into sin; those who were in the church at Corinth erred through ignorance.

While they feast with you - συνευωχούμενοι suneuōchoumenoi . This word means to feast several together; to feast with anyone; and the reference seems to be to some festival which was celebrated by Christians, where men and women were assembled together, 2Pe 2:14, and where they could convert the festival into a scene of riot and disorder. If the Lord’ s Supper was celebrated by them as it was at Corinth, that would furnish such an occasion; or if it was preceded by a "feast of charity"(notes, Jud 1:12), that would furnish such an occasion. It would seem to be probable that a festival of some kind was connected with the observance of the Lord’ s Supper (notes, 1Co 11:21), and that this was converted by these persons into a scene of riot and disorder.

Barnes: 2Pe 2:14

Having eyes full of adultery - Margin, as in the Greek, "an adulteress;"that is, gazing with desire after such persons. The word "full"is designed to denote that the corrupt passion referred to had wholly seized and occupied their minds. The eye was, as it were, full of this passion; it saw nothing else but some occasion for its indulgence; it expressed nothing else but the desire. The reference here is to the sacred festival mentioned in the previous verse; and the meaning is, that they celebrated that festival with licentious feelings, giving free indulgence to their corrupt desires by gazing on the females who were assembled with them. In the passion here referred to, the "eye"is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed. Compare the notes at Mat 5:28. The wanton glance is a principal occasion of exciting the sin; and there is much often in dress, and mien, and gesture, to charm the eye and to deepen the debasing passion.

And that cannot cease from sin - They cannot look on the females who may be present without sinning. Compare Mat 5:28. There are many men in whom the presence of the most virtuous woman only excites impure and corrupt desires. The expression here does not mean that they have no natural ability to cease from sin, or that they are impelled to it by any physical necessity, but only that they are so corrupt and unprincipled that they certainly will sin always.

Beguiling unstable souls - Those who are not strong in Christian principle, or who are naturally fluctuating and irresolute. The word rendered beguiling means to bait, to entrap, and would be applicable to the methods practiced in hunting. Here it means that it was one of their arts to place specious allurements before those who were known not to have settled principles or firmness, in order to allure them to sin. Compare 2Ti 3:6.

An heart they have exercised with covetous practices - Skilled in the arts which covetous men adopt in order to cheat others out of their property. A leading purpose which influenced these men was to obtain money. One of the most certain ways for dishonest men to do this is to make use of the religious principle; to corrupt and control the conscience; to make others believe that they are eminently holy, or that they are the special favorites of heaven; and when they can do this, they have the purses of others at command. For the religious principle is the most powerful of all principles; and he who can control that, can control all that a man possesses. The idea here is that these persons had made this their study, and had learned the ways in which men could be induced to part with their money under religious pretences. We should always be on our guard when professedly religious teachers propose to have much to do with money matters. While we should always be ready to aid every good cause, yet we should remember that unprincipled and indolent men often assume the mask of religion that they may practice their arts on the credulity of others, and that their real aim is to obtain their property, not to save their souls.

Cursed children - This is a Hebraism, meaning literally, "children of the curse,"that is, persons devoted to the curse, or who will certainly be destroyed.

Barnes: 2Pe 2:15

Which have forsaken the right way - The straight path of honesty and integrity. Religion is often represented as a straight path, and to do wrong is to go out of that path in a crooked way.

Following the way of Balaam the son of Bosor - See Num 22:5, following. In the Book of Numbers, Balaam is called the son of "Beor."Perhaps the name Beor was corrupted into Bosor; or, as Rosenmuller suggests, the father of Balaam may have had two names. Schleusner (Lexicon) supposes that it was changed by the Greeks because it was more easily pronounced. The Septuagint, however, reads it as Βεὼρ Beōr - "Beor."The meaning here is, that they IMitAted Balaam. The particular point to which Peter refers in which they imitated him, seems to have been the love of gain, or covetousness. Possibly, however, he might have designed to refer to a more general resemblance, for in fact they imitated him in the following things:

(1)\caps1     i\caps0 n being professed religious teachers, or the servants of God;

(2)\caps1     i\caps0 n their covetousness;

(3)\caps1     i\caps0 n inducing others to sin, referring to the same kind of sins in both cases.

Balaam counselled the Moabites to entice the children of Israel to illicit connection with their women, thus introducing licentiousness into the camp of the Hebrews (Num 31:16; compare Num 25:1-9); and in like manner these teachers led others into licentiousness, thus corrupting the church.

Who loved the wages of unrighteousness - Who was supremely influenced by the love of gain, and was capable of being employed, for a price, in a wicked design; thus prostituting his high office, as a professed prophet of the Most High, to base and ignoble ends. That Balaam, though he professed to be influenced by a supreme regard to the will of God Num 22:18, Num 22:38, was really influenced by the desire of reward, and was willing to prostitute his great office to secure such a reward, there can be no doubt.

\caps1 (1) t\caps0 he elders of Moab and of Midian came to Balaam with "the rewards of divination in their hand"Num 22:7, and with promises from Balak of promoting him to great honor, if he would curse the children of Israel, Num 22:17.

(2) Balaam was disposed to go with them, and was restrained from going at once only by a direct and solemn prohibition from the Lord, Num 22:11.

\caps1 (3) n\caps0 otwithstanding this solemn prohibition, and not with standing he said to the ambassadors from Balak that he would do only as God directed, though Balak should give him his house full of silver and gold, Num 22:18, yet he did not regard the matter as settled, but proposed to them that they should wait another night, with the hope that the Lord would give a more favourable direction in reference to their request, thus showing that his heart was in the service which they required, and that his inclination was to avail himself of their offer, Num 22:19.

\caps1 (4) w\caps0 hen he did obtain permission to go, it was only to say that which the Lord should direct him to say, Num 22:20; but he went with a perverse heart, with a secret wish to comply with the desire of Balak, and with a knowledge that he was doing wrong, Num 22:34, and was restrained from uttering the curse which Balak desired only by an influence from above which he could not control. Balaam was undoubtedly a wicked man, and was constrained by a power from on high to utter sentiments which God meant should be uttered, but which Balaam would never have expressed of his own accord.

Barnes: 2Pe 2:16

But was rebuked for his iniquity - The object of Peter in this seems to be to show that God employed the very extraordinary means of causing the ass on which he rode to speak, because his iniquity was so monstrous. The guilt of thus debasing his high office, and going forth to curse the people of God - a people who had done him no wrong, and given no occasion for his malediction - was so extraordinary, that means as extraordinary were proper to express it. If God employed means so extraordinary to rebuke "his"depravity, it was to be expected that in some appropriate way he would express his sense of the wickedness of those who resembled him.

The dumb ass, speaking with man’ s voice - Num 22:28. God seems to have designed that both Balsam and Balak should be convinced that the children of Israel were his people; and so important was it that this conviction should rest fully on the minds of the rations through whom they passed, that he would not suffer even a pretended prophet to make use of his influence to curse them. He designed that all that influence should be in favor of the cause of truth, thus furnishing a striking instance of the use which he often makes of wicked men. To convince Balaam of the error of his course, and to make him sensible that God was an observer of his conduct, and to induce him to utter only what he should direct, nothing would be better suited than this miracle. The very animal upon which he rode, mute and naturally stupid, was made to utter a reproof; a reproof as directly from heaven as though the stones had cried out beneath his feet, or the trees of the wood had uttered the language of remonstrance. As to the nature of the miracle here referred to, it may be remarked:

(1)\caps1     t\caps0 hat it was as easy for God to perform this miracle as any other; and,

(2)\caps1     t\caps0 hat it was a miracle that would be as likely to be effectual, and to answer the purpose, as any other.

No one can show that it could not have occurred; and the occasion was one in which some decided rebuke, in language beyond that of conscience, was necessary.

Forbade the madness of the prophet - That is, the mad or perverse design of the prophet. The word here rendered "madness"means, properly, being aside from a right mind. It is not found elsewhere in the New Testament. It is used here to denote that Balaam was engaged in an enterprise which indicated a headstrong disposition; an acting contrary to reason and sober sense. He was so under the influence of avarice and ambition that his sober sense was blinded, and he acted like a madman. He knew indeed what was right, and had professed a purpose to do what was right, but he did not allow that to control him; but, for the sake of gain, went against his own sober conviction, and against what he knew to be the will of God. He was so mad or infatuated that he allowed neither reason, nor conscience, nor the will of God, to control him!

Barnes: 2Pe 2:17

These are wells without water - Jud 1:12-13 employs several other epithets to describe the same class of persons. The language employed both by Peter and Jude is singularly terse, pointed, and emphatic. Nothing to an oriental mind would be more expressive than to say of professed religious teachers, that they were "wells without water."It was always a sad disappointment to a traveler in the hot sands of the desert to come to a well where it was expected that water might be found, and to find it dry. It only aggravated the trials of the thirsty and weary traveler. Such were these religious teachers. In a world, not unaptly compared, in regard to its real comforts, to the wastes and sands of the desert, they would only grievously disappoint the expectations of all those who were seeking for the refreshing influences of the truths of the gospel. There are many such teachers in the world.

Clouds that are carried with a tempest - Clouds that are driven about by the wind, and that send down no rain upon the earth. They promise rain, only to be followed by disappointment. Substantially the same idea is conveyed by this as by the previous phrase. "The Arabs compare persons who put on the appearance of virtue, when yet they are destitute of all goodness, to a light cloud which makes a show of rain, and afterward vanishes"- Benson. The sense is this: The cloud, as it rises, promises rain. The expectation of the farmer is excited that the thirsty earth is to be refreshed with needful showers. Instead of this, however, the wind "gets into"the cloud; it is driven about, and no rain falls, or it ends in a destructive tornado which sweeps everything before it. So of these religious teachers. Instruction in regard to the way of salvation was expected from them; but, instead of that, they disappointed the expectations of those who were desirous of knowing the way of life, and their doctrines only tended to destroy.

To whom the mist of darkness is reserved for ever - The word rendered "mist"here, ( ζόφος zophos ,) means properly muskiness, thick gloom, darkness, (see 2Pe 2:4); and the phrase "mist of darkness"is designed to denote "intense"darkness, or the thickest darkness. It refers undoubtedly to the place of future punishment, which is often represented as a place of intense darkness. See the notes at Mat 8:12. When it is said that this is "reserved"for them, it means that it is prepared for them, or is kept in a state of readiness to receive them. It is like a jail or penitentiary which is built in anticipation that there will be criminals, and with the expectation that there will be a need for it. So God has constructed the great prison-house of the universe, the world where the wicked are to dwell, with the knowledge that there would be occasion for it; and so he keeps it from age to age that it may be ready to receive the wicked when the sentence of condemnation shall be passed upon them. Compare Mat 25:41. The word "forever"is a word which denotes properly eternity, ( εἰς αἰώνα eis aiōna ,) and is such a word as could not have been used if it had been meant that they would not suffer forever. Compare the notes at Mat 25:46.

Barnes: 2Pe 2:18

For when they speak great swelling words of vanity - When they make pretensions to wisdom and learning, or seem to attach great importance to what they say, and urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own intrinsic force, and is willing to pass for what it is worth. Error is noisy and declamatory, and hopes to succeed by substituting sound for sense, and by such tones and arts as shall induce men to believe that what is said is true, when it is known by the speaker to be false.

They allure through the lusts of the flesh - The same word is used here which in 2Pe 2:14 is rendered "beguiling,"and in Jam 1:14 "enticed."It does not elsewhere occur in the New Testament. It means that they make use of deceitful arts to allure, ensnare, or beguile others. The "means"which it is here said they employed, were "the lusts of the flesh;"that is, they promised unlimited indulgence to the carnal appetites, or taught such doctrines that their followers would feel themselves free to give unrestrained liberty to such propensities. This has been quite a common method in the world, of inducing people to embrace false doctrines.

Through much wantonness - See the notes at 2Ti 3:6. The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretences. This has been often done in the world; for religion has been abused to give seducers access to the confidence of the innocent, only that they might betray and ruin them. It is right that for all such the "mist of darkness should be reserved forever;"and if there were not a place of punishment prepared for such men, there would be defect in the moral administration of the universe.

Those that were clean escaped from them who live in error - Margin, "for a little while."The difference between the margin and the text here arises from a difference of reading in the Greek. Most of the later editions of the Greek Testament coincide with the reading in the margin, ( ὀλίγως oligōs ,) meaning "little, but a little, scarcely."This accords better with the scope of the passage; and, according to this, it means that they had "almost escaped"from the snares and influences of those who live in error and sin. They had begun to think of their ways; they had broken off many of their evil habits; and there was hope that they would be entirely reformed, and would become decided Christians, but they were allured again to the sins in which they had so long indulged. This seems to me to accord with the design of the passage, and it certainly accords with what frequently occurs, that those who are addicted to habits of vice become apparently interested in religion, and abandon many of their evil practices, but are again allured by the seductive influences of sin, and relapse into their former habits. In the case referred to here it was by professedly religious teachers - and is this never done now? Are there none for example, who have been addicted to habits of intemperance, who had been almost reformed, but who are led back again by the influence of religious teachers? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depend on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence; and nothing more may be necessary to lead them into their former practices than the example of others who indulge in moderate drinking, or than the doctrine inculcated by a religious teacher that such moderate drinking is not contrary to the spirit of the Bible.

Barnes: 2Pe 2:19

While they promise them liberty - True religion always promises and produces liberty (see the notes at Joh 8:36), but the particular liberty which these persons seem to have promised, was freedom from what they regarded as needless restraint, or from strict and narrow views of religion.

They themselves are the servants of corruption - They are the slaves of gross and corrupt passions, themselves utter strangers to freedom, and bound in the chains of servitude. These passions and appetites have obtained the entire mastery over them, and brought them into the severest bondage. This is often the case with those who deride the restraints of serious piety. They are themselves the slaves of appetite, or of the rules of fashionable life, or of the laws of honor, or of vicious indulgences. "He is a freeman whom the truth makes free, and all are slaves besides."Compare the notes at 2Co 3:17.

For of whom a man is overcome ... - Or rather "by what ( ᾧ hō ) anyone is overcome;"that is, "whatever"gets the mastery of him, whether it be avarice, or sensuality, or pride, or any form of error. See the notes at Rom 6:16, where this sentiment is explained.

Barnes: 2Pe 2:20

For if after they have escaped the pollutions of the world - This does not necessarily mean that they had been true Christians, and had fallen from grace. People may outwardly reform, and escape from the open corruptions which prevail around them, or which they had themselves practiced, and still have no true grace at heart.

Through the knowledge of the Lord and Saviour Jesses Christ - Neither does This imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connection with saving grace. They may profess religion, and may Know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians.

They are again entangled therein and overcome - The word rendered "entangled,"( ἐμπλέκω emplekō ,) from which is derived our word "implicate,"means to braid in, to interweave; then to involve in, to entangle. It means here that they become implicated in those vices like an animal that is entangled in a net.

The latter end is worse with them than the beginning - This is usually the case. Apostates become worse than they were before their professed conversion. "Reformed"drunkards, if they go back to their "cups"again, become more abandoned than ever. Thus, it is with those who have been addicted to any habits of vice, and who profess to become religious, and then fall away. The "reasons"for this may be:

(1)\caps1     t\caps0 hat they are willing now to show to others that they are no longer under the restraints by which they had professedly bound themselves;

(2)\caps1     t\caps0 hat God gives them up to indulgence with fewer restraints than formerly; and,

(3)\caps1     t\caps0 heir old companions in sin may be at special pains to court their society, and to lead them into temptation, in order to obtain a triumph over virtue and religion.

Barnes: 2Pe 2:21

For it had been better for them ... - Compare the notes at Mat 26:24. It would have been better for them, for:

(1)\caps1     t\caps0 hen they would not have dishonored the cause of religion as they have now done;

(2)\caps1     t\caps0 hey would not have sunk so deep in profligacy as they now have; and,

(3)\caps1     t\caps0 hey would not have incurred so aggravated a condemnation in the world of woe. If people are resolved on being wicked, they had better never pretend to be good. If they are to be cast off at last, it had better not be as apostates from the cause of virtue and religion.

Barnes: 2Pe 2:22

But it is happened unto them according to the true proverb - The meaning of the proverbs here quoted is, that they have returned to their former vile manner of life. Under all the appearances of reformation, still their evil nature remained, as really as that of the dog or the swine, and that nature finally prevailed. There was no thorough internal change, any more than there is in the swine when it is washed, or in the dog. This passage, therefore, would seem to demonstrate that there never had been any real change of heart, and of course there had been no falling away from true religion. It should not, therefore, he quoted to prove that true Chrisfinns may fall from grace and perish. The dog and the swine had never been anything else than the dog and the swine, and these persons had never been anything else than sinners.

The dog is turned to his own vomit again - That is, to eat it up. The passage would seem to imply, that whatever pains should be taken to change the habits of the dog, he would return to them again. The quotation here is from Pro 26:11; "As a dog returneth to his vomit, so a feel returneth to his folly."A similar proverb is found in the Rabbinical writers. Of the truth of the disgusting fact here affirmed of the dog, there can be no doubt. Phaedrus (Fab. 27.) states a fact still more offensive respecting its habits. In the view of the Orientals, the dog was reckoned among the most vile and disgusting of all animals. Compare Deu 23:18; 1Sa 17:43; 2Sa 3:8; 2Sa 9:8; 2Sa 16:9; Mat 7:6; Phi 3:2. See also Horace, II. Epis. 1, 26:

Vixisset canis immundus, vel amica luto sus .

On the use of this proverb, see Wetstein, in loc.

And the sow that was washed ... - This proverb is not found in the Old Testament, but it was common in the Rabbinical writings, and is found in the Greek classics. See Wetstein, in loc. Its meaning is plain, and of the truth of what is affirmed no one can have any doubt. No matter how clean the swine is made by washing, this would not prevent it, in the slightest degree, from rolling in filth again. It will act out its real nature. So it is with the sinner. No external reformation will certainly prevent his returning to his former habits; and when he does return, we can only say that he is acting according to his real nature - a nature which has never been changed, any more than the nature of the dog or the swine. On the characteristics of the persons referred to in this chapter, 2Pe 2:9-19, see the introduction, Section 3.

This passage is often quoted to prove "the possibility of falling from grace, and from a very high degree of it too."But it is one of the last passages in the Bible that should be adduced to prove that doctrine. The true point of this passage is to show that the persons referred to never "were changed;"that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed that in fact there had been "no"real change. This passage will prove - what there are abundant facts to confirm - that persons may reform externally, and then return again to their former corrupt habits; it can never be made to prove that one true Christian will fall away and perish. It will also prove that we should rely on no mere external reformation, no outward cleansing, as certain evidence of piety. Thousands who have been externally reformed have ultimately shown that they. had no religion, and there is nothing in mere outward reformation that can suit us for heaven. God looks upon the heart; and it is only the religion that has its seat there, that can secure our final salvation.

Poole: 2Pe 2:5

And spared not the old world : the world, for men in the world, viz. those that lived in it before the flood.

But saved Noah the eighth person viz. together with the other seven, his wife, three sons, and their wives, 1Pe 3:20 . Noah may be particularly named, because God had a special respect to him, and for his sake spared others.

A preacher: constituted to be so by Divine authority and commission.

Of righteousness: i.e. not only:

1. Of the righteousness of God, who had threatened to destroy the world for its wickedness; but:

2. Of the righteousness of Christ upon all them that should believe. It is not to be doubted but he preached the same righteousness whereof he himself was heir, and that was the righteousness of faith, Heb 11:7 ; and this he did not in words only, but in his actions; in that he built the ark for the saving himself and his household, which was a type of the salvation of believers by Christ. And:

3. Of the righteousness of sanctification, in his exhorting the men that then were to repentance and holiness, if possibly thereby they might prevent the approaching deluge.

Bringing in the flood upon the world of the ungodly the whole multitude of wicked men then living in the world.

Poole: 2Pe 2:6

The cities of Sodom and Gomorrha which being the chief of the five, include Admah and Zeboim, Zoar, the fifth, being spared for Lot’ s sake, Gen 14:18 , compared with Gen 19:25 .

Condemned them with an overthrow i.e. punished them with a total subversion, or brought that destruction upon them to which he had condemned them.

Making them an ensample unto those that after should live ungodly of his wrath and vengeance ready to be poured out upon others that should live ungodly, to deter them from the imitation of the sins of those that had so miserably perished. The word may be rendered a type, (as it is, Heb 8:5 , and Heb 9:23 ), viz. of hell-fire, which is to be the punishment of wicked men at the last day: Jud 1:7 implies as much. As the deliverance of the Israelites out of Egypt was a kind of type of the deliverance of all God’ s people to the end of the world; so the subversion of these cities was so memorable an instance of Divine vengeance, that the Scripture frequently alludes to it, as a type or pattern, when it speaks of the general destruction of the wicked of the world.

Poole: 2Pe 2:7

Vexed grievously afflicted or wearied.

The wicked unjust, lawless, (understand men), such as had no respect to law or justice, in opposition to Lot, whom he calls just and righteous.

Poole: 2Pe 2:8

Seeing and hearing: their wickedness was so open and shameless, that he not only heard the report of it, but saw them commit it, Isa 3:9 .

Vexed Greek, tormented, i.e. extremely afflicted and troubled his own soul, provoking himself to godly sorrow at the sight and fame of their unlawful deeds. His grief was voluntary, and he active in it; the like is said of Christ, on occasion of Lazarus’ s death, Joh 11:33 , where the margin reads, he troubled himself.

Poole: 2Pe 2:9

The Lord knoweth according to the common rule, that words of knowledge in Scripture connote affections, as Psa 1:6 . God’ s knowing here implies not only his infinite wisdom, whereby he is never at a loss, but knows all the various ways whereby the godly may be delivered; but likewise his love and good will to them, whereby he is ready to do it, hath a heart for it: so the word is taken, Ecc 4:13 Amo 3:10 ; the text reads, will no more be admonished, the margin, knows not, &c.

How to deliver the godly those that walk in the steps of just Lot and Noah, who was perfect in his generation. This concludes what the apostle began, 2Pe 2:4 : the sum is: If God spared neither wicked angels nor wicked men, destroying the old world and Sodom, but delivered Lot and Noah, righteous persons; he still hath wisdom, power, and will to deliver other godly men, and punish other wicked men.

Out of temptations afflictions, Jam 1:2,12 .

And to reserve the unjust unto the day of judgment to be punished: the Greek word is in the present tense, which may be understood, either:

1. As put for the future, and then the sense is as in our translation, that though God many times lets the wicked alone in this world, so that they escape present punishment, yet they shall not escape future torment; they are a while spared, but never pardoned; and when free from temporal evils, are reserved for eternal vengeance. Or:

2. It may be understood as in the present tense, which agrees well with the instances of God’ s vengeance before mentioned, which was executed on wicked men in this world; and then the sense is: The Lord knows how to deliver the godly out of temptations when he sees fit, even in this life, and how to reserve those wicked men, whom he punisheth with temporal judgments here, to a much more severe and dreadful punishment at the day of judgment hereafter.

Poole: 2Pe 2:10

But chiefly them: the apostle here applies the general doctrine delivered to false teachers, whose character he gives in several particulars; the sense is, that God reserves all wicked men to the day of judgment, but those especially that second their corrupt doctrine with a wicked conversation. The verb

reserve is to be repeated from the former verse.

That walk after the flesh to walk after the flesh is either:

1. To follow the conduct of the sensual appetite, like brute beasts, which are led by sense, not by reason or judgment: or:

2. More especially it implies their giving up themselves to filthy lusts, probably unnatural ones, Jud 1:7 , going after strange flesh.

In the lust of i.e. through, or out of, implying the cause or spring from whence their actual uncleanness came, viz. their own lust.

Uncleanness or, pollution; q.d. In the lust whereby they are polluted, or in their impure lusts.

And despise government i.e. governors, or magistrates; as brotherhood for brethren, 1Pe 2:17 .

Presumptuous Greek, bold, or daring, viz. because

they are not afraid to speak evil of dignities

Self-willed stubborn, refractory, addicted to their own ways, and therfore will not be ruled by others.

Dignities or, glories, viz. rulers and magistrates, whom God hath made glorious, or on whom he hath put the honour of being above others, and made them his own lieutenants and vicegerents upon earth.

Poole: 2Pe 2:11

Angels good angels, Jud 1:9 .

Greater either greater than these audacious false teachers, or else greater than the forementioned dignities.

In power and might i.e. greater in their natural strength, and in their dignity.

Bring not railing accusation use not reviling, reproachful language; the same with speaking evil in the former verse.

Against them either:

1. Against dignities, 2Pe 2:10 ; and then the meaning is, that good angels, great and powerful as they are, yet bring not a railing accusation before the Lord against magistrates and princes, but when they have had any thing against them, yet have carried themselves with modesty, and due respect to that dignity in which God had placed such, having a regard to civil government as God’ s constitution, and being themselves, at God’ s appointment, guardians and keepers, even of wicked kingdoms, as Dan 10:1-21 and Dan 11:1-45 . Or:

2. Against themselves, as in the margin; and then the sense is, that angels do not reproach nor revile each other, nay, not the devil himself as appears, Jud 1:9 , which place may explain this; and therefore it did ill become these false teachers, who were so much below angels, to contemn, revile, or rail on princes and civil magistrates, who were so much above themselves, and had their authority from God.

Poole: 2Pe 2:12

But these the false teachers before mentioned.

As natural brute beasts beasts which are void of reason, and follow only their sensual inclination.

Made to be taken and destroyed being made for men’ s use, and so to be a prey to them; while they hasten after their food, they are taken in nets and snares, and being taken are destroyed.

Speak evil of the things that they understand not either the great mysteries of religion, whereof they are stupidly ignorant; or rather, dignities, before mentioned, which they, (not knowing, or not considering, them to be of God, and of so great use to men), following the inclination of their own corrupt natures, speak against.

And shall utterly perish in their own corruption or, shall be corrupted in their own corruption, i.e. shall be utterly destroyed by their own fault and folly; penal corruption (or perdition) following upon sinful. The sum is: That as brute beasts, which have no reason, follow their brutish appetite, till it lead them into destruction, and where they sought their meat they find their death, Pro 7:23 ; so these false teachers, not being guided by reason, much less by the light of the Spirit, but merely by sway of their natural inclinations, in speaking evil of that ordinance which God hath honoured, shall bring upon themselves that destruction they have deserved.

Poole: 2Pe 2:13

And shall receive the reward of unrighteousness: under this general term, all the several sins they are charged with are comprehended.

As they that count it pleasure to riot in the day time this is said to aggravate their sin, and signifies either their impudence in it, that they had cast off all shame, and practised their luxury by day light, whereas ordinary sinners are wont to choose the night for such works of darkness, Rom 13:12,13 1Th 5:7 ; or their security, that they spent the day of their life in their pleasures, placing their happiness in present enjoyments, unmindful of a future reckoning and an eternal state.

Spots they are and blemishes not only altogether polluted themselves, but such as defile others, and are blemishes to the church whereof they profess themselves members.

Sporting themselves with their own deceivings: some read agapaiv instead of apataiv , leaving out the pronoun, rendered their own; and understand this of the love feasts, in which they luxuriously gorged themselves. This might well agree with Jud 1:12 , but that the generality of Greek copies read apataiv , which we turn deceivings, i.e. either errors, taking the word passively; q.d. They do but make a sport of sin, and please themselves with it; and this agrees too with Jud 1:12 , feeding themselves without fear: or cheatings, or imposings upon others, taking

deceivings actively; q.d. They sport themselves while they so finely deceive you, pretending love in their feasting with you, when they do it only to gratify their appetites; or sporting themselves, and making merry, with what they have cheated you of.

While they feast with you viz. in your feasts of charity, with the specious pretence of which they covered their naughtiness.

Poole: 2Pe 2:14

Having eyes he mentions the eyes, both because they let in the objects of lust into the heart, Job 31:1 Mat 5:28 , and because the signs of lust in the heart appear especially in the eyes, Gen 39:7 Pro 6:25 .

Full of adultery full of an adulteress, which either may be a Hebraism, the concrete being put for the abstract, as drunken for drunkenness, and thirsty for thirst, Deu 29:19 ; or it may be a proverbial expression of the wretchedness of such men’ s hearts, when they still carried an adulteress in their eyes.

That cannot cease from sin never satisfied with looking upon, or still looking about for, such objects as might inflame their lusts; or still seeking with wanton looks to entice others to folly.

Beguiling either alluring them by their wantonness to embrace their false doctrines, promising them pleasures and carnal liberties, 2Pe 2:18 ; or enticing them to lewdness, by instilling false doctrines into them, which tend to licentiousness.

Unstable souls those that were not well grounded in the faith and doctrine of holiness, who might therefore easily be drawn aside.

An heart they have exercised with covetous practices a heart wholly intent upon getting gain, accustomed to it, and skilful in it.

Practices the word is in the plural number, to show that the seducers had several arts and ways of exercising their covetousness.

Cursed children Greek, children of the curse. It may be taken either actively, for such as were causes of a curse, brought a curse with them; or passively, for such as were worthy of a curse, or obnoxious to it; as children of wrath, Eph 2:3 .

Poole: 2Pe 2:15

The right way the way of truth, 2Pe 2:2 , i.e. the way of faith and holiness, which is the only right way to happiness.

Are gone astray into the by-paths of error. There is but one right way, and many wrong, in which they wander that leave the right. He seems to allude to Balaam, Num 22:1-41 , who left the way of God, which was, to be obedient to God, and not go beyond his word, Num 2:18 , and ran into the way of sin, when he went with Balak’ s messengers to curse God’ s people; and therefore his way is said to be perverse, Num 2:32 .

Following the way of Balaam

1. In respect of their false doctrine: for, as Balaam was disobedient to God, and, against his command, went to Balak; so these men forsook the way of truth prescribed by God in his word.

2. In respect of their wicked lives: Balaam taught Balak to entice the children of Israel to commit fornication, and eat things sacrificed unto idols, Rev 2:14 ; and these taught men to commit lewdness, and indulge themselves in their sensualities.

3. Chiefly in respect of their covetousness, as follows.

Of Bosor either this is the name of his country, called Pethor, Num 22:5 , and by change of two letters, P into B, and th into s, ( frequent in the Syriac language), Besor, or Bosor: or, the name of his father, called Beor, in Numbers, having two names; unless the apostle call him Bosor in allusion to Basar, flesh, as being of a fleshly mind, as the false teachers here were. Thus Beth-el was called Beth-aven, Hos 4:15 ; and Beelzebub called Beelzebul, the god of dung, Mat 10:25 .

Who loved the wages of unrighteousness the reward which Balak offered him for an unrighteous act, viz. the cursing of God’ s people.

Poole: 2Pe 2:16

But was rebuked not only by the angel’ s speaking to him, but by the ass’ s, as follows.

The dumb ass speaking with man’ s voice, forbade not in express words, that we read of, but the ass’ s speaking with human voice, discerning the angel before Balaam did, and going back, when he, carried out by the power of his covetousness, would needs go forward, were so prodigious things as might sufficiently convince him of his sin, in going to Balak contrary to God’ s command at first given; and it was no small dishonour put upon him, that he who would not hearken to God, should have an ass for his teacher.

The madness in going against God’ s command, and to curse those who, God had told him, were blessed.

Objection. Balaam had leave given him to go with Balak’ s messengers, Num 22:20 , and refused Balak’ s offers, 2Pe 2:18 .

Answer.

1. Balaam did not contemn the gifts offered, but had a desire after them, as appears by his inquiring of God the second time, 2Pe 2:19 , though God had fully revealed his will to him before, 2Pe 2:12 .

2. God bade him go that he might bless the people, 2Pe 2:12 , compared with 2Pe 2:20 , whereas he went not out of a respect to God’ s answer, but out of a covetous mind, and a desire to curse Israel, as appears by Jos 24:9,10 , and by the cursed counsel he gave, Num 25:1 , compared with Num 31:16 , and Rev 2:14 .

Of the prophet: Balaam is called a prophet here, either:

1. Because he pretended to be so: thus the false prophets are sometimes called absolutely prophets, Jer 6:13 26:7,8,11 . Or:

2. Because he really was a prophet, though a wicked and covetous one; for he inquired of God, and had answers from him, Num 6:22 8:9,10,18,19 ; and Moses says expressly, that the Lord put a word in Balaam’ s mouth, Num 23:5,16 ; and that prophecy concerning the Messiah, Num 24:17 , could not but be of God, yet it is probable that Balaam, out of covetousness, might sometimes use divination, nay, it is plain in some cases he did, Num 24:1 .

Poole: 2Pe 2:17

These are wells without water: he compares seducers:

1. To wells without water; because as a well invites a traveller to it in hope of quenching his thirst, but being without water, mocks his expectation; so false teachers, making a show of true wisdom and saving knowledge, draw men to them, but being destitute of it, delude them, and make them no wiser than they were.

Clouds that are carried with a tempest

2. To clouds, & c.; because as clouds many times, promising rain and refreshment, either are scattered by the wind, or break out into a tempest; so these, when they promise to refresh their hearers’ souls with the truth of God, being themselves destitute of it, do them no good, or with their pernicious errors, or corrupt manners, do them much harm. By this comparison he sets forth:

(1.) Their inconstancy, that, like clouds driven with the wind, they are tossed to and fro, from one doctrine to another, Eph 4:14 . And:

(2.) Their deceitfulness, that they make a show of what they have not, as clouds do of rain, when yet they are scattered, without yielding any.

The mist of darkness i.e. the darkest darkness, called outer darkness, Mat 8:12 22:13 25:30 ; by which the torments of hell are sometimes set forth, as well as sometimes by fire.

Poole: 2Pe 2:18

Great swelling words of vanity i.e. big words, full of sound, and void of sense, at least of truth. He seems to tax the affected, vain speech of seducers, who were wont to clothe their erroneous doctrines (if not disguise the truths of God) with strange, uncouth phrases, which made a show of some rare discoveries, or deep mysteries, whereas indeed they were empty of any thing solid, or tending to edification.

They allure: as with a bait; a metaphor taken from the manner of taking fish.

Through the lusts of the flesh to which they give liberty, as a bait to draw men after them.

Through much wantonness this explains the former, and shows what lusts they indulge men in, viz. wantonness and uncleanness.

Those that were clean escaped truly, or really, which seems the better reading than that in the margin: and this is said of them:

1. In respect of the profession they made of a real conversion.

2. In respect of the assent they gave to the word by which they were called.

3. In respect of the change that appeared in their outward conversation.

From them who live in error: whether the error of Judaism, or heathenism, wherein they had been formerly involved, and others still were. This might be the case of some in whom yet there was no saving change wrought; that they might be brought off from these more foul ways of sin and error in which they had walked and yet might afterward return to the same, or as bad, Mat 12:43 13:21 .

Poole: 2Pe 2:19

While they promise them liberty liberty for their lusts, and so from the yoke of the Divine law. They abused the name of Christian liberty, and extended it to licentiousness.

They themselves are the servants of corruption under the power and dominion of sin.

For of whom a man is overcome, of the same is he brought in bondage: he alludes to the law of war, according to which, he that is overcome, and taken captive by his enemy, becomes his servant. These false teachers, that talked so much of Christian liberty, yet being overcome by their own lusts, and kept under by them, were the worst of slaves.

Poole: 2Pe 2:20

The pollutions of the world those more gross wickednesses in which most of the world still lieth, 1Jo 5:19 .

Through the knowledge of the Lord and Saviour Jesus Christ such a knowledge of Christ as brings with it an outward reformation of life, though it do not purify the heart. For that the apostle doth not here speak of those that were rooted in Christ by a saving and heart purifying faith, appears by 2Pe 2:14 , where he calls them

unstable souls

They are again entangled therein, and overcome return to their old sins, yield up themselves to them, and continue in them.

Poole: 2Pe 2:21

It had been better for them not to have known their sin had been less if they had not known the truth, but now they sin against knowledge, and therein their apostacy is much worse than their ignorance would have been.

The way of righteousness the way of obtaining righteousness by Christ, and of living godly in Christ, 2Ti 3:12 , prescribed in the gospel; the same which is called the right way, 2Pe 2:15 , and the way of truth, 2Pe 2:2 .

The holy commandment the same in other words. It is called holy, not only as proceeding from God, who is holy, but as teaching nothing but what is holy, and being the means God useth in making men holy, and as being opposed to the pollutions of the world before mentioned.

Poole: 2Pe 2:22

But it is happened unto them according to the true proverb: this is added, to prevent the scandal that might arise from their apostacy; q.d. It is not to be wondered at that they are again entangled in and overcome by their former pollutions, when there never was a thorough change wrought in their hearts. Dogs and swine (beasts unclean by the law) they still were, under the greatest appearances of reformation, and such they now show themselves to be by their vile apostacy.

The dog is turned to his own vomit again: as dogs vomit up what is burdensome to them, but, still being dogs, and not having changed their natures by easing their stomachs, lick up their own vomit again; so these, under a fit of conviction, through the power of the word, disgorge those sins which burdened their consciences, but having thereby gotten some ease, and their old nature and love to their former lusts still remaining, they again return to the same sins they had for a time forsaken.

The sow that was washed to her wallowing in the mire: as swine, that naturally love the dirt and mire, if sometimes they be washed from it, yet, still retaining their former disposition, return again to it; so likewise these here mentioned, however they may be washed from the pollutions of the world, and by the preaching of the gospel brought off from their former ways of sin, and brought into a profession of holiness, yet, still retaining their old nature and corrupt dispositions, they are easily prevailed over by them, and so relapse into their former abominations.

PBC: 2Pe 2:7

False Teachers: Not Out of God’s Control or Judgment

Lot closes out Peter’s Old Testament illustrations of God’s speedy judgment against evildoers. Lot challenges our theological mindsets. If we read the account of his life in Genesis, we are not especially impressed with this fellow. He allows his herdsmen to quarrel with Abraham’s. He is willing to part company with his godly relative, Abraham. Upon leaving Abraham he settles in the plains just outside Sodom and Gomorrah. At first he merely pitches his tent near the suburbs. Eventually he moves into town and rubs shoulders with the city elders, the men who sit at the city gate. He appears in many ways to be the premier example of a good man who took the wrong path and got himself into trouble by a sequence of consistently wrong decisions and priorities. When he bargains with the evil men seeking the angelic messengers who visit him, he shocks us by offering his own daughters to them instead of the visitors. We possibly do him some injustice in this matter. He likely knew the people who knocked on his door better than we, and, if the tradition of the name " Sodom" is correct, their sexual orientation left his daughters free of real danger. Yet his act seems crass and shocking to us, even with this knowledge. Scripture leaves him, a broken man with his two daughters in a cave. With only that knowledge of Lot, what moral and ethical assessment would you make of the man? If he applied for membership in your church, would you vote to accept or reject him? If he asked you for a letter of personal reference, would you feel comfortable writing of his integrity?

Now we move to the New Testament and pick up the thread of his life from Peter in this lesson. We are amazed. Peter does not share our superficial impressions of this man. He refers to Lot as "just." Peter describes him as "that righteous man." We read of his "righteous soul" being vexed from day to day by the sinful conditions in the culture around him.

It seems that Peter wants to thoroughly confuse us! We were quite comfortable with our assessment of Lot as a failure of a spiritual man. We comfort ourselves with the fact that he doesn’t appear as a character witness for faith in Heb 11:1-40, but then neither do we appear there; nor do many other worthy saints from the Old Testament. Just as we are ready to despair in confusion, Peter explains why he has taken us down this slippery slope. In vivid contrast to our confusion about the true state of Lot’s moral and ethical character, Peter comfortably reminds us that God clearly knows the souls of men and has not lost any of His sovereignty or power to deliver the godly out of their temptations.

Finally, Peter is now prepared to complete the logical circle that he began with this lesson. God not only knows how to deliver the godly, and knows who is and who is not godly; he is also quite capable of reserving the ungodly for their ultimate and final judgment. Although Scripture speaks of Satan as the god of this world, it never elevates him to a position in competition with our sovereign Lord. Satan may be the god of this world, but the Lord Jesus Christ is King of kings and Lord of lords. {1Ti 6:15}

This passage will not allow us to deny the factual reality of the final judgment of God against all evil people. Occasionally preterists, people who attempt to interpret all eschatological (end times) Biblical judgment as occurring in A. D. 70 with the Roman siege and sacking of the city of Jerusalem, will claim 2 Peter as one of their strongest Biblical passages.[i]  The claim fails when we carefully examine 2 Peter. Our particular study passage clearly exemplifies this point. Peter does not say that God knows how to reserve only a single local segment of unjust Jewish people for judgment; he says that God knows how to reserve the unjust for judgment with no reservation or qualification regarding time or location. The passage simply says far too much to support the preterist’s denial of God’s epochal and final judgment against all evil people.

To assure us of God’s holy justice in this matter of judgment, Peter gives us a specific outline of the true character of the unjust who will face God in the final judgment. Divine justice is in no way blind. God’s eyes carefully observe every evil thought and deed so that He is fully informed and equipped to render righteous judgment against the wicked no less than He is capable of intervening in the lives of His people to deliver them from their trials. What is the character of evil people who will spend eternity in hell?

1. Don’t overlook the broad term " unjust." It refers to people who have violated justice To assure us of God’s holy justice in this matter of judgment, Peter gives us a specific outline of the true character of the unjust who will face God in the final judgment. Divine justice is in no way blind. God’s eyes carefully observe every evil thought and deed so that He is fully informed and equipped to render righteous judgment against the wicked no less than He is capable of intervening in the lives of His people to deliver them from their trials. What is the character of evil people who will spend eternity in hell?, who deal deceitfully and dishonestly with others.

2. They " walk after the flesh in the lust of uncleanness." Rather than desiring clean, honest things, they crave the unclean. The word translated " uncleanness" refers to moral defilement or moral pollution. Paul refers to this inclination of the wicked in somewhat different words that convey the same idea, "whose god is their belly." {Php 3:19}

3. They " despise government." The idea is that they despise any moral controls over them. They want to be wholly free to " do their own thing." The idea of being accountable to God for their conduct is despicable to them.

4. They are " presumptuous." They are daring, shameless in their pursuits of sin.

5. They are " self-willed." The idea of this word is self-pleasing and arrogant. They reject any thought of living to please others, much less to please God.

6. They are " not afraid to speak evil of dignities." Here dignities may refer to angels. Because of the verses that follow, some commentators believe that Peter is referring to their dialogue regarding fallen or wicked angels. The whole issue of fallen angels is difficult to explore. Often the best theologians walk farther down that path than reasonable Biblical knowledge reveals. The word translated " dignities" is the word for " doxology," praiseworthy, or glorious. We sometimes hear a cliché that describes them perfectly. " There is nothing sacred to them." They laughingly mock at any idea of God or of godly people. Peter will carry this final point further in the following verses, but he clearly establishes the point here.

The profound complexity of judging every man, woman, and child who ever lived overwhelms our minds. We cannot fathom the idea. Peter understands our limitation and reassures us that our God is fully capable of both preserving and blessing the righteous and of controlling and finally judging the wicked. Men may successfully distort justice by manipulating human judges or the court system. God cannot be manipulated. There is no such thing as a miscarriage of justice in God’s courtroom.

It seems that Peter wants to assure us in two ways. God knows how to tenderly watch over His people through their dangers, and He equally knows how to reserve the wicked till their final judgment. Godly people are not bloodthirsty. They do not sit around and relish the idea of God judging and punishing anyone. However, they often face the complexities of living through difficulties and wondering about their relationship with God at the time. Peter wants us to know that God is never overcome by evil or by its master, Satan. Scripture does not teach that God prevents any evil from coming upon us, but it clearly teaches that God will stand with us as we face it.

When we read about such evil events as the Holocaust or other human atrocities committed by man against his fellowman, we stand aghast at the depth of human depravity. We wonder why God allows such things to occur. We wonder if indeed all the evil of man against man will ever face true judgment. Peter puts our minds to rest. Yes, God knows precisely how to deal with the wicked and to judge them appropriately to their sins committed. We are not fully able to comprehend the depth of sin’s offense to our holy God. While we view evil with repugnance and disdain, it is a smelly smoke in the nostrils of our holy God. He assures us through Peter that He will have the last word, and that evil men and their deeds shall not escape his final judgment.

[i] The preterist claim that the city of Jerusalem was so destroyed as not to leave one stone on another has been proven historically and factually false. The " wailing wall" still in tact today in Jerusalem is generally accepted as part of the first century temple complex. When the Lord comes at the end, not one stone will be left standing on another. At least at this late hour, the prophecy has not been factually fulfilled.

PBC: 2Pe 2:11

False Teachers: Experts in what they do not Understand

Peter continues his dialogue regarding the false teachers’ character. He has established that they are arrogant and self-serving. It seems that he develops these verses to illustrate just how arrogant they are. The immediately previous clause condemned them for " speaking evil of dignitaries." We cannot run quickly over Peter’s words here. Angels, greater in power than false teachers, do not rail (speak viciously) against these " dignitaries." Compare this context with Jude 1:9-10. When disputing with Satan regarding Moses’ body (an event that appears in Jewish apocryphal literature, but not in the Old Testament), rather than indulging in irresponsible words, Michael appealed to God’s judgment, " The Lord rebuke thee." Neither Jude’s nor Peter’s reference validates all Jewish apocryphal writings. Both men are writing to people who were intimately aware of these writings, so it is altogether appropriate to use events from this source to illustrate the point being made. Paul quoted two ancient Greek poet-philosophers in Ac 17:1-34, one of which was entitled An Ode to Zeus. " We are the offspring of God," had reference in the poem to Zeus, but Paul used it to refer to God rather than Zeus. When Paul quoted this line, he had no intention of honoring Zeus as the true God, but he used these writings to appeal to people who knew them and would respect a Jewish teacher who had taken the time to familiarize himself so intimately with their own history and philosophy.

Peter’s point is quite clear. The false teachers against whom he writes are so incredibly arrogant that they claim to be experts in areas of knowledge where in fact they are abysmally ignorant. His purpose is not to reveal hidden mysteries regarding fallen angels, but to illustrate the arrogance of the false teachers.

41

PBC: 2Pe 2:13

"And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time."

Peter equates the false teachers’ philosophical error with moral sin. Earlier I made a point that needs repeating. We should not equate every difference of interpretation or idea with a malicious false teacher. Sincere Christians differ on various issues and doctrines. Some of these differences justify different fellowships or denominations: people of " like faith" band together in fellowship. Within a given church fellowship, a significant variety of ideas exist, and should. However, there are also major Biblical teachings that are so clear and so important in Scripture that no Christian fellowship can afford to ignore them, nor should they. It seems that Peter is as concerned at the dishonest character of these false teachers as he is at their errors in teaching. We need to study Scripture and identify core, essential doctrines. Without these beliefs, a person or group cannot be honored as truly Biblical or Christian. Focus on truly major Biblical doctrines. If a person crosses this line in his belief and teaching, he cannot be viewed as either Biblical or Christian. Beyond this point, we must explore the person’s character. Is he honest, but honestly mistaken? Or is he devious and deceptive in his teaching strategy? Peter’s teaching should be applied to the devious, errant teacher, not to a sincere believer who is not clear in all points of his belief.

"Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you."

It seems fairly clear from Scripture (as well as from very early Christian writings) that primitive or early Christians observed a full common meal in fellowship with each other, almost observed as a part of their public worship agenda, in conjunction with their observance of the Lord’s Supper. It was not a time of casual visitation in which they freely discussed politics, the weather, or personal matters. Rather, it was a time of spiritual fellowship. Peter shockingly notes that these false teachers participated in this intimate meal of fellowship, even as they schemed to deceive others in the fellowship. I use the term fellowship in distinction from the more common term, denomination. I believe it captures the spirit of an individual church or a group of churches who hold obvious truths in common and therefore join together in mutual support and interaction. Denominations typically have a central government of some form, and walk almost lock-stepped together. Increasingly we see news articles that reveal these denominations gathering for their annual meetings, but displaying divisiveness regarding various social issues. A Biblical church, or group of churches, should never attempt to join together so tightly that they appear denominational. The more appropriate Biblical model of interchurch relationship is one of fellowship. No church or group of churches claims any authority over another church. They work together because they hold certain core truths and practices in common. Sometimes any fellowship of churches may be tempted to act denominational, a sad commentary on the more noble fellowship model of Scripture.

275

PBC: 2Pe 2:14

"Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices."

Peter makes an important point here. One’s doctrinal views, or more accurately, his theological views, will inevitably impact his conduct. Not only did these people cross an acceptable boundary of gracious tolerance in their teachings, in addition to their malicious character, their beliefs impacted their conduct. Having forsaken the wholesome truths of God, they also fell into an unrestricted practice of various moral sins.

51

PBC: 2Pe 2:15

"Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet."

Peter uses this Old Testament lesson to emphasize the covetous attitude of these people. We must not overlook a central point of the Old Testament lesson. Balaam was not a prophet in Israel; he was a pagan prophet, in Peter’s words, a " false prophet." Although Balaam stated a number of truths and gave occasional impressions of integrity and honesty, in the end he was far more motivated by the prospect of personal gain than by truth or integrity. He " loved the wages of unrighteousness" more than he loved the honor of God. His obsession with self-gain was so controlling that he was oblivious to the angel who guarded his path. God supernaturally empowered a donkey to rebuke a false prophet! The donkey knew more factual truth than the false prophet.

Peter equates Balaam’s obsession with personal gain at the expense of truth and integrity as " iniquity" and as " madness." Whether we consider money or personal/ego gain, each of us should constantly monitor our strongest motives to service in our faith. Occasionally you will hear of a preacher who refuses to travel a distance to preach unless the host church assures him of a minimum " donation." This mercenary attitude toward preaching is abominable when contrasted with the Biblical model of preaching motives. Paul worked at a secular trade to finance many of his ministerial activities. Further he wrote, " ... necessity is laid upon me..." { 1Co 9:16} He even acknowledged a divine woe upon himself if he refused to preach. We must not avoid our responsibility. A church should never invite a preacher to preach unless it can more than compensate him for his cost. However, no preacher should make compensation a condition of his preaching. In the Biblical model the preacher is anxious to preach anywhere upon any reasonable opportunity to preach, and a church should joyfully (In fact the Biblical word is " hilarious," or " cheerful." ) give. The tragic offense of the money-hungry televangelists has disgraced the name of Christianity. However, in balance a church should accept its Biblical responsibility to support its ministry. Peter’s assault against the false teachers shines the spotlight on their greed. They love money or other forms of personal gain more than they love God or truth. Their motive is gain for self, not glory to God or service to His people. A truly false teacher is becoming increasingly easy to identify, thanks to Peter’s straightforward words.

51

PBC: 2Pe 2:17

Imagine yourself on a long hike in the mountains. The sun is beating down on you. The temperature is hot. Humidity is low, almost non-existent. Just as you reach the remotest point of the hike at the heat of the day you run out of water. The lack of water exaggerates your thirst. You can think of little else. You crave water. You see a stranger approaching on the path. He appears to be fresh and loaded with containers of water. He even beckons to you and tells you that he has water, cold water, and welcomes you to drink freely. You open the first container. To your dismay, the container is empty, bone dry. In turn you open each container and discover that they all are empty. Not only are you still thirsty, but this man also elevated your expectations only to crash them with disappointment. Peter sets up a similar situation in this lesson. However, the expectation is for spiritual water, refreshing, good news from God. The false teachers cultivate your anticipation. They build your expectations to the peak. Then they crash you to the ground. They promised you the moon, and they gave you nothing. The disappointment in this situation is far more difficult to accept than if you simply missed a cool drink of water.

If we review 2Pe 2:10-12, we begin to see a pattern. They speak freely about things of which they have no knowledge. They criticize and denigrate the solid, confirmed truths of Scripture, but they cannot offer anything that equals this truth. Neither can they provide proof for the things that they allege. Years ago I was talking with a good friend about a particular person who had the "gift of gab." My friend, twinkle in eye, quipped, "Good old Brother A, he talks whether he has anything to say or not." In this case the talker was merely a sincere believer who talks too much for his own good. In Peter’s case the false teachers talked with guile. They were intentionally deceptive. They are not wells with a little water or clouds with a mist instead of a full shower. They have no water whatever. Peter’s description,

"... to whom the mist of darkness is reserved for ever, "

seems quite clear and quite final. It seems rather obvious that Peter does not view these people as children of God who became caught in the snare of error and teach others that error. He views them as unsaved people who will face eternal separation and punishment for their sins. There is a touch of irony in Peter’s words. Wells and clouds that have no water face the "mist" of darkness forever. They will live throughout eternity in a mist, but the mist is not water, but darkness. They will receive what they deserve for their malicious deception of others.

D. A. Carson offers a concise point to this phrase, "Blackest darkness is a word used from classical times to denote the darkness of the regions of hell."[i]

"While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage."

Since these false teachers were the slaves of their own false teachings, they lived in bondage to their own insidious error, even as they promised incredible liberty to the people whom they attempted to deceive.

Peter clearly emphasizes the evil character of these false teachers, but he doesn’t leave those who follow their influence free of responsibility,

"... they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error."

One could easily conclude that these false teachers advocated an amoral lifestyle based on their false teachings. We often observe that a person’s doctrinal views, or more properly his theological views, impact his conduct. We could not find a more dramatic example of this truth than our lesson from 2 Peter. As the false teachers plummet the bottomless pit of their error in their effort to gain followers, they add sexual sins to their false teachings. Peter indicates that they actually appeal to lust in the minds of the students in order to gain acceptance of their errors. Then their appeal falls deeper with their appeal to wantonness; defined by Strong in these words; "... unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness, insolence." [ii]We cannot miss the intense contrast between the amoral character of the false teachers and Paul’s wholesome exhortation, "Let everyone that nameth the name of Christ depart from iniquity." {2Ti 2:19}

Paul’s teaching, along with Peter’s, cultivated godly, moral integrity. The false teachers’ ideas cultivated lust and sexual sin in their disciples. Jesus affirmed that we know the true nature of a tree, or of people, by their fruit, the conduct of their life. {Mt 7:16} We readily begin to see why Peter complains that these false teachers are responsible for a bad reputation to be formed against the true faith and true believers. Just this morning I was listening to a program on Christian radio. The preacher was narrating a time in his life before his conversion. He was deeply involved in a career and in unrestrained indulgence of his sinful appetites. He mentioned meeting a beautiful woman who told him that she was " born again" and a Christian. However, he soon learned that she was addicted to drugs and alcohol, and that she had no sexual mores whatever. Her words and her profession of faith in Christ did not match. In fact they diametrically contradicted each other. Spurgeon wrote that, "Sin and grace are quarrelsome neighbors. One or the other must go." When someone tries to make sin and grace live peacefully as neighbors, they violate the character of grace. They tarnish grace’s reputation. When Paul described the moral influence of God’s saving grace, he established that grace makes a profound moral change in a person’s character . { Tit 2:12} On the negative side God’s grace teaches us to deny ungodliness and worldly lusts, the mirror opposite message to that taught by the false teachers in 2Pe 2:1-22. On the positive side God’s grace teaches us to joyfully anticipate the final and glorious coming of our Lord Jesus Christ in glory and judgment.

I never cease to be amazed at the intuitive wisdom of the ordinary, sincere believer in Christ. Often I have listened as they described a particular teaching. They couldn’t analyze the teaching from a theological perspective. They might not even be able to clearly define the error that they heard, but they intuitively knew that something was wrong with the teaching, that it didn’t harmonize with Scripture. They reflect the truth that Paul taught; God’s grace not only saves; it also teaches those whom it saves.

We will study the "victims" of false teachers later, but we note here that Peter describes them as those who

"were clean escaped from them who live in error."

False teachers prey on true believers. But we must not overlook an obvious point. They also look for the vulnerable; the weak, newly converted, or poorly informed among believers. A hungry wolf will not stalk the strongest ram in a flock of sheep. He will watch and stealthily wait till a weak sheep strays from the protection of the fold. Then he will attack the weakling when it is isolated from the protection of the flock. Although the Biblical design of the institution of the church, a local body of baptized believers who have pledged their faithfulness to God and to each other, is not primarily the protection of the weak, this feature commands prominence in the overall Biblical teachings regarding the full function of a healthy church. We bear one another’s burdens. We stand beside the weak as a crutch holds the weight of a man who broke his leg till the bone heals and can bear its weight again. Anytime members of a local church begin to drift away from faithful and regular attendance, they become vulnerable to false teaching and to error that they would have never accepted during their time of faithful attendance. False teachers and their leader are skilled hunters. They never stop watching for the weak and vulnerable. They will take advantage of every opportunity to move in on an isolated sheep. Stand close to the flock!

[i] Carson, D. A. (1994). New Bible commentary: 21st century edition. Rev. ed. of: The new Bible commentary. 3rd ed. edited by D. Guthrie, J.A. Motyer. 1970. (4th ed.). {2Pe 3:1} Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press.

[ii] Strong, J. 1996. The exhaustive concordance of the Bible: Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. electronic ed. (766). Ontario: Woodside Bible Fellowship.

PBC: 2Pe 2:20

The primary question among commentators regarding these verses is whether Peter is writing about the false teachers or the deluded students whom they teach. A. T. Robertson (Word Pictures in the New Testament) makes the point that, even in the Greek structure of the passage, the antecedent to the pronouns is not clear. A reasonable case might well be made for either view. Given the dominant theme that Peter follows in the chapter of dealing with the perverse character of the false teachers, it is my belief that he here refers to the false teachers. It is an implication, but the reference to dogs and pigs following their nature seems to indicate that the people to whom Peter refers remain in a fallen, unchanged nature. If this point holds, the reference seems more appropriate to the false teachers than to the taught. According to Paul, {2Ti 2:18} false teachers can in fact overthrow the faith of children of God, though he adds emphatically that they cannot overthrow their salvation; God’s foundation stands secure against false teachers in that God knows " them that are his." Thus it seems to take the point too far to refer these metaphors to a saved person, but it comfortably and naturally fits the consistent description in the chapter of an unsaved person who is also a false teacher.

When respected New Testament Greek language authorities and English commentators alike make the point that the antecedent to the pronouns in this passage is not at all clear, we should hold whatever position we take with a loose grip and avoid dogmatic insistence that we are absolutely right about our view. I will state my views in this chapter, but I do so with this caveat. So long as you hold to a view that corresponds with other passages and with the essential theological framework of the New Testament, I will comfortably respect your view as fully as the one that I will present. As soon as we start down the slippery slope of judging the eternal destiny/judgment of particular people (apart from specific instances in which Scripture clearly makes the point), we have already moved out of our divine assignment and into God’s role. We would best avoid that setting whenever possible.

The reference to them having " escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," in isolation from the remainder of the passage could easily refer to a child of God. However, we cannot remove the words from context. Even an evil unsaved person might for a time escape the obvious pollutions of sin while attempting to deceive and misguide others. It is worth noting that true salvation passages refer to what God does for us, not what we did by our actions. God " delivered us from the wrath to come."  {1Th 1:10} In this context these people escaped temporarily from the pollution of sin, but the passage does not indicate that God permanently delivered them from it.

How then is the greater condemnation possible, "the latter end is worse with them than the beginning?" Although I am inclined to believe that the status of all the elect in heaven, at least after the resurrection and final judgment, will be equal, I believe that Scripture teaches that the wicked may suffer varying degrees of punishment that corresponds to their relative guilt of sins during their lifetime. The redemptive price of our Lord Jesus Christ was equally paid for each one of the elect. However, the sentence against the wicked at the final judgment will be specific to their sins committed. Thus there is no substantial difficulty in the idea of varying degrees of punishment. Notice Paul’s point that the sentence against the wicked is equated to wages, {Ro 6:23} but the state of the saved is equated to a gift. If this premise be true, then the greater the sin of the wicked, including wicked false teachers, the greater their punishment at the final judgment.

The larger flowing context of 2Pe 2:1-22, and of Peter’s overarching purpose in writing this letter against false teachers, inclines the verses in question toward the false teachers. We should not overlook the rather dramatic distinction between Peter’s primary objective in 1 Peter and in 2 Peter. In 1 Peter he writes about enemies who will persecute and seek to destroy the church from without. In 2 Peter he writes about false teachers who will seek similar destruction against the Lord’s church, but from within, not from without. However, Peter unites his strategy for both letters. Whether in dealing with hostile assault from without or from false teachers within, we are to be fully and constantly equipped to respond so as to honor our faith. {1Pe 3:15 and context}

Regardless of the eternal destination of these people at the final judgment, at least for a time they enter into a church and even rise to a position of teaching authority. (Our generation shirks at this idea, but the old Puritans had no problem with it. They referred to such imposters as " professors but not possessors." ) Then they follow their true motives, greed for prestige and power to themselves. In the process of this greed for self-gain they will abandon any sense of moral or ethical standard. Their greed is self-consuming and becomes apparent to the informed and well-equipped believer. However, they will use pretentious words to deceive the weak and ill informed among the church where they work. Peter’s primary objective is not for us to debate their eternal destiny, but to become so well equipped and informed as to insulate ourselves from their error and their total lack of ethics. Regardless of our locker room discussions about their eternal state, or whether these words primarily apply to the false teachers or the people whom they deceive, Peter’s obvious design is to equip us to recognize and avoid the false teachers whom he describes in the letter.

Based on the clarity and emphasis that Peter places on the question of false teachers, we have far less excuse for being deceived than we sometimes claim. Far too many who claim to be mature believers in Christ and in His truth are sadly careless about their study of Scripture. They gladly read their Bibles daily in devotional pursuit of personal growth and discipleship, but they seldom take their Bible study to the next grade-level and truly equip themselves with Biblical knowledge with sufficient clarity and depth as to be prepared to defend the truth against error or to identify many of the false teachings that we see around us. Devotional reading can evoke sentimental rewards and " good feelings," the epitome of a " heart-felt" faith, but godly, Biblical maturity requires more than a good sentimental feeling. It requires knowledge and skill in that knowledge. Like the tent maker who learns by long, tedious hours of apprenticeship and work to " cut straight" when he makes a tent, {2Ti 2:15} the well-equipped disciple will demonstrate the ability to " cut straight" and to the Master’s specifications when he interprets and applies Scripture.

Scripture, to be sure, holds each of us accountable to God for our discipleship, so we should be cautious when we blame someone else for our personal errors. Had we spent more time (to borrow a’Kempis’ famous comment) " in a nook with the Book," we would show ourselves far better equipped to articulate and to defend our faith.

That said with due emphasis and personal conviction, I equally believe that Scripture consistently lays a heavy responsibility upon anyone who teaches another. If he teaches error, God holds him responsible for the error taught, as well as for the hurt imposed upon the person who is deceived by that error. This basic truth lies at the foundation of Peter’s intense dialogue in this letter, particularly in this chapter. Throughout this chapter Peter has held to a scathing assault against the false teachers, even as he responded with occasional compassion toward those who fall prey to the smooth words and deceptive teachings that ensnared them. The greater truth of this whole letter and its function in the body of accepted and inspired holy writings for New Testament believers takes us to this point. We are duly informed and admonished to take our faith seriously, to be aware that false teachers abound, and that they are not nearly so benign or ethical as we might think them to be from our often naïve assessments. We may at times be deceived (Who among us has not been?), but the major errors propagated by the people whom Peter describes as altogether lacking in moral and ethical integrity should not deceive any among us. We are left essentially without excuse if we take our New Testament textbook seriously and become familiar with its teachings.

275

Haydock: 2Pe 2:9

To reserve the unjust unto the day of judgment, &c. That is, God many times does not punish the wicked in this life, he suffers them to run on in the ways of iniquity, with prosperity as to the enjoyment of a short and vain happiness in this world, but his judgments are most of all to be dreaded, when the punishments are reserved till the next life, as it will appear at the day of general judgment: and from the time of their death they shall be tormented in hell. (Witham)

Haydock: 2Pe 2:10

Especially those who walk after the flesh, &c. Such were the Gnostics, and divers of the first heretics, as well as many of them in after ages, who despise authority, contemn the laws, both of church and state; self-willed, full of self-love, lovers of their own infamous pleasures; blaspheming against God, his ministers, and against those who serve God. (Witham)

Haydock: 2Pe 2:11

Whereas angels, &c. By comparing this place with what we read in St. Jude, (ver. 9) he speaks of the good angels whom God employed to banish the rebellious angels out of heaven, and on other occasions, who, though they had greater strength and power given them by the Almighty, yet did not bear execrable judgment against themselves; i.e. one against another, or against those who at first had been happy spirits with them in heaven; did not exult over them with injuries and reviling reflections, but executed their commands in the name of God, saying, let the Lord command you. See Jude, ver. 9. (Witham) ---

Bring not an execrable judgment, &c. That is, they use no railing, nor cursing sentence; not even in their conflicts with the evil angels. (Challoner)

Haydock: 2Pe 2:12

But these men, &c. These infamous heretics of whom he speaks, like brutes, void of reason, naturally following the disorderly inclinations of their nature corrupted by sin, tend, or run headlong into the snares of the devil, to their own destruction and perdition, blaspheming against the mysteries of religion, and against what they do not understand. (Witham)

Haydock: 2Pe 2:13

Counting the delights of the day to be pleasure; such is their impiety and their folly, that they have no regard to all the punishments they make themselves liable to, if they can but pass their days in this short life, or even one day, in shameful pleasures and delights. They may be called the stains and blemishes, the shame and disgrace of mankind, on account of the abominations they practise in their rioting and banquetings.[3] See what St. Epiphanius relates of Gnostics. (Witham) ---

Delights; that is, the short delights of this world, in which they place all their happiness. (Challoner)

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[BIBLIOGRAPHY]

In conviviis, Greek agapais, which reading Dr. Wells prefers before Greek: apatais, the common reading: in the Protestant translation, with their own deceivings.

====================

Haydock: 2Pe 2:14

And what is still an aggravation to the weight of their sins, they entice and allure others, unstable souls, not sufficiently grounded in faith and virtue, by promising them liberty and happiness, though they themselves be miserable slaves to their passions. At the same time they make dupes of them out of covetousness, to get a share of their money and riches. (Witham)

Haydock: 2Pe 2:15

In this they are like Balaam, of Bosor, (a town of the Madianites) who coveting the reward promised him, (Judges xi.) was willing, if God had permitted him, to have cursed the people of Israel: but God put a check to his madness, by making the ass which he rode upon speak with a human voice. (Witham)

Haydock: 2Pe 2:17

These are fountains without water. The like lively description is given of the manners of these heretics by St. Jude, so that the text of one of these apostles helps to expound the other. (Witham)

Haydock: 2Pe 2:20

For if flying, and been happily freed from the pollutions, the abominations, and corruptions of a wicked world, be upon your guard, and take great care not to be entangled again in these dangerous snares and nets, lest your latter condition (as Christ said, Matthew xii. 45.) be worse than the former, lest you be like a dog that returns to his vomit, or like a sow that is washed and wallows again in the mire. (Witham)

Gill: 2Pe 2:5

And spared not the old world,.... In distinction from the present world, that now is; which was, as it were, formed anew out of that which was destroyed by the deluge. The Vulgate Latin version renders it, "the original world"; and the Ethiopic version, "the first world"; it designs the ancient inhabitants of the world, as it was from the beginning, before the flood; who, being wicked, were not spared by God, but had just punishment inflicted on them:

but saved Noah the eighth person; not the eighth from Adam, as Enoch is said to be the seventh from him, Jud 1:14 for he was the tenth; nor is it to be read with the following clause, "the eighth preacher of righteousness"; but he was the eighth person, or one of the eight persons, saved from the flood; see 1Pe 3:20 hence the Ethiopic version, rather as a paraphrase than a version, renders it, "but caused to remain seven souls with Noah; whom he saved"; Hottinger ^p and Dr. Hammond ^q observe, from the Arabic writers, that the mountain on which the ark rested, and a town near it, were called Themenim; that is, "the eight", from the number of persons then and there saved:

a preacher of righteousness; of the righteousness of God, in all his ways and works, and in case he should destroy the world by a flood, as he had threatened; and of civil and moral righteousness among men, both by words, during the building of the ark, and by works, by his own example, in his righteous life and conversation; and of the righteousness of faith, or of Christ, by which he was justified and of which he was an heir, Heb 11:7, the Jews ^r say that Noah was a prophet; and they represent him also, as a preacher, and even tell us the very words he used in his exhortations to the old world ^s, saying,

"be ye turned from your evil ways and works, lest the waters of the flood come upon you, and cut off all the seed of the children of men:''

but though Noah, a preacher of righteousness, was saved, false teachers cannot expect to escape divine vengeance; who only are transformed as ministers of righteousness, but in truth are ministers of unrighteousness; opposers of the righteousness of Christ, and live unrighteous lives and conversations, and so their end will be according to their works:

bringing in the flood upon the world of the ungodly; or "the ungodly of the world", as רשעי ארעא "the ungodly of the earth" ^t; see Psa 75:8 though here it indeed means a whole world of wicked men, all but a very few, which were destroyed by the flood. This expresses both the wickedness of the men of that generation, the imagination of the thoughts of whose heart were evil continually; and whose lives were filled up with uncleanness, violence, rapine, oppression, injustice, and corruption, of all sorts; and likewise the large numbers of them, there was a whole world of them; and yet this did not secure them from the wrath of God, but served to stir it up the more; wherefore false teachers and their followers must not build upon their numbers, or hope to be screened from just punishment on that account; since a world of ungodly men were, for their wickedness, at once swept away, with a flood of God's bringing upon them; causing that very useful and serviceable element of water to be the means of their destruction; for this was not a casual thing, which came of itself, or by chance, but was of God himself, who broke up the fountains of the great deep, and opened the windows of heaven, and destroyed at once all mankind, men, women, and children, and every living creature, excepting what were with Noah in the ark: and since they were persons of such a character as here described, it is not to be thought their punishment is ended here; it is the general notion of the Jews ^u, that

"the generation of the flood shall have no part in the world to come, nor shall they stand in judgment.''

Gill: 2Pe 2:6

And turning the cities of Sodom and Gomorrha into ashes,.... By raining brimstone and fire upon them from heaven, Gen 19:24 which soon reduced them to ashes, with Admah and Zeboiim, Deu 29:25, cities delightfully situated, which were as the garden of God, and the land of Egypt, together with the inhabitants of them; and after they had received a signal mercy, in being rescued by Abraham from the kings who had carried them captive; and though Abraham, the friend of God, interceded for them, and righteous Lot dwelt among them. The first of these cities is in the Hebrew language called Sedom; Philo the Jew ^w calls it Sodoma, as in Rom 9:29 and in the Septuagint on Gen 13:10 here it is said to be a city, and Josephus ^x always calls it the city of the Sodomites, but in Mat 10:15 we read of the land of Sodom; and so Philo ^y the Jew speaks of χωρα, the region or country of the Sodomites; here the word is of the plural number, as in Mat 10:15 as it is also in the Septuagint in Gen 10:19 and in Philo the Jew ^z, and so is Gomorrah in some copies of this, place, as in Mat 10:15. Solinus, the historian, gives an account of these cities, in agreement with this;

"a good way off of Jerusalem (he says ^a) is opened a sorrowful gulf, which the black ground, "in cinerem soluta", "reduced to ashes", shows it to be touched by heaven; there were two towns, or cities, the one called Sodom, and the other Gomorrah; where an apple is produced, which, although it has an appearance of ripeness, cannot be eaten; for the outward skin that encompasses it only contains a sort of soot, or embers within, which, ever so lightly squeezed, evaporates into smoke and dust;''

and so the author of the book of Wisdom 10:7 speaking of the five cities, on which fire fell, says,

"of whose wickedness, even to this day, the waste land that smoketh is a testimony; and plants bearing fruit, that never come to ripeness.''

Philo the Jew ^b says, that

"there are showed to this day in Syria monuments of this unspeakable destruction that happened; as ruins, ashes, sulphur, smoke, and a weak flame, breaking forth as of a fire burning:''

condemned them with an overthrow; by this sad "catastrophe" God condemned the sins of those men of Sodom and Gomorrah, and condemned their persons to everlasting damnation; of which their temporal punishment was an emblem and figure; see Jud 1:7, the word "overthrow" is generally used when this destruction is spoken of, Deu 29:23 and therefore retained by the apostle here:

making them ensamples unto those who after should live ungodly; in the commission of any sins, and be open, bold, and impudent in them, and declare them as they did; and especially that should live in the commission of the same sins, those unnatural lusts and uncleannesses, which to this day go by the name of "sodomy", and "sodomitical" practices; now the punishment of the inhabitants of these cities was an ensample to such wicked conduct, showing what they must expect, and was a representation of those everlasting burnings, which such sinners, as a righteous retaliation for their burning lusts, shall be cast into. The Jews say ^c the same of the men of Sodom and Gomorrah as of the old world;

"the men of Sodom have no part in the world to come, as is said Gen 13:13 "but the men of Sodom were wicked, and sinners before the Lord exceedingly"; wicked in this world, and sinners in the world to come;''

See Gill on JuDeu 1:7.

Gill: 2Pe 2:7

And delivered just Lot,.... Who was a just man, being justified by the righteousness of Christ imputed to him; and having the new man formed in him, which is created in righteousness and true holiness; and living soberly, righteously, and godly, though not without sin: for there is not a just man that lives and sinneth not; this righteous man was delivered from the burning of Sodom by the means of angels, Gen 19:16. The Jews are very injurious to this good man's character, and give a very different one of him from this of the apostle's; they call him a wicked man, a perfect wicked man, as wicked as the inhabitants of Sodom ^d; and say, that because they abounded in sin, therefore Lot chose to dwell among them ^e; and affirm ^f, that all the time he was with Abraham, God did not join himself to him, and did not commune with Abraham on his account; but, when he was separated from him, did; they call him the evil imagination, and the old serpent that was accursed, and cursed Lot ^g; but Philo the Jew ^h speaks better of him, and says that he did not embrace and delight in the iniquities of the inhabitants, though he did not arrive to the perfection of wisdom; and the author of the book of Wisdom calls him the "righteous man",

"When the ungodly perished, she delivered the righteous man, who fled from the fire which fell down upon the five cities.'' (Wisdom 10:6)

as the apostle does here; and very truly, since it follows:

vexed with the filthy conversation of the wicked; the inhabitants of Sodom, who had no regard to the laws of God or man, or to the law and light of nature; but as worse than brute beasts, lived daily in the commission of unnatural lusts; and therefore their conversation is rightly said to be filthy, and was a grievous burden to righteous Lot: for to a good man, not only his own sins, but the sins of others, whether professors or profane, are a burden, and make him groan under them, being grievously fatigued with them, as this good man was, and weary of life because of them, as Rebekah was, through the daughters of Heth.

Gill: 2Pe 2:8

For that righteous man dwelling among them,.... Which is sometimes the lot of good men, to their great sorrow and grief, Psa 120:5. Upon mentioning those words in Gen 13:12 "and pitched his tent towards Sodom", but the men of Sodom were wicked, &c. says R. Eleazar ⁱ;

"he is a righteous man that dwells between two wicked men, and does not learn their works;''

and such an one was Lot, whatever they are elsewhere pleased to say of him: "in seeing and hearing"; the Vulgate Latin version reads this in connection with the word "righteous", thus, "in seeing and hearing he was righteous": he could not bear to see their filthy actions, and hear their obscene language, but turned away from them, and shut his eyes, and stopped his ears, by which he appears to be a righteous and good man; though rather this belongs to what follows, seeing their wicked practices, and hearing their filthy talk:

vexed his righteous soul from, day today with their unlawful deeds; either "they vexed" him, as the Vulgate Latin and Ethiopic versions read; or rather "he vexed" himself; he fretted and teased himself, and became exceeding uneasy, and was put upon a rack and tortured, as the word signifies, continually, with their wicked actions; see Psa 119:158.

Gill: 2Pe 2:9

That "fear him", as the Syriac version renders it; or that "rightly worship", as the Arabic; such as Noah and Lot, men that know God in Christ spiritually and experimentally; that believe in him, love him, fear him, worship him in spirit and truth, and live soberly, righteously, and godly. This verse is a conclusion from the preceding instances and examples, respecting both the mercy and justice of God; the mercy of God in delivering the godly and righteous "out of temptations"; by which are meant, not the temptations of Satan to sin, distrust, and despondency, though the Lord knows how, and is both able and willing to, and does deliver them from them; but afflictions and tribulations, such as Noah and Lot were exposed to; and which are so called, because they try the graces, particularly the faith and patience of the godly; and to deliver from these is the Lord's work: he grants his presence in them; he supports under them; he sanctifies them to them, and in his own time delivers out of them; for he knows how, and by what means, and when to do it, and is both able and willing: he has determined to do it, for the nature, measure, and duration of afflictions are fixed by him, and in his providence he does do it, as the instances before given prove.

And to reserve the unjust unto the day of judgment to be punished. This is that part of the conclusion from the above premises, respecting the justice of God; and by "the unjust" are designed, persons without a righteousness, and that are full of all unrighteousness, and take pleasure in it, and live unrighteous lives, committing acts of injustice, both with respect to God and men; and the Lord, that has reserved the fallen angels in chains of darkness unto judgment, knows how to reserve "in prison", as the Arabic version renders it, the souls of those in hell, and their bodies in the grave "unto the day of judgment"; of the last and general judgment, when Christ shall judge both quick and dead, and bring every secret thing to light, which that day shall declare, God has appointed to judge the world in; in order "to be punished" in soul and body, with everlasting and complete destruction, which, as yet, is not. This phrase, "the day of judgment", is used in Judith and is a Jewish one.

"Woe to the nations that rise up against my kindred! the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh; and they shall feel them, and weep for ever.'' (Judith 16:17)

Gill: 2Pe 2:10

But chiefly them that walk after the flesh,.... Not merely after the dictates of corrupt nature, as all men, and even God's elect do, in a state of unregeneracy; but "after strange flesh", as Jud 1:7 expresses it, after the flesh of men:

in the lust of uncleanness; not of fornication and adultery, but of sodomy, and sodomitical practices; sins exceeding great, not only contrary to the law and light of nature, but dishonourable to human nature; and are what prevail where idolatry, infidelity, errors, and heresies do; and which, as they are sins of the deepest dye, deserve the greater damnation, and are chiefly and more especially punished by God with great severity:

and despise government: of parents, to whom these proud boasters and blasphemers are generally disobedient; and of masters, pretending it to be contrary to their Christian liberty; and of magistrates on the same account, and as being a restraint upon their lusts; which is to despise the ordinance of God, his representatives, and to introduce anarchy and confusion, and to open a door to all manner of sin; and also the government of Christ, as head of the church, and King of Zion, whom they will not have to reign over them, and therefore reject his laws, and submit not to his ordinances; and likewise the government of the world itself by God; and so the Ethiopic version renders it, "despise their Creator"; denying his omniscience and his providence, giving out that he neither sees, observes, and takes notice of what is done in the world; nor does he himself do either good or evil, or concern himself about what is done by men.

Presumptuous are they; bold and daring, not fearing to speak against men of the most exalted character on earth, and against God himself in heaven; see Psa 73:8.

Selfwilled; pleased with themselves, and their own conceits, their dogmas and opinions, with their high sense and profound judgment; and being obstinate in their sentiments, and resolutely bent to retain and defend them.

They are not afraid to speak evil of dignities; or "glories"; of the apostles, who were set in the first place in the church, and were the glory of Christ, 1Co 12:28; or of angels, styled thrones, dominions, principalities, and powers; or rather of civil magistrates, set in high places, and to whom glory and honour are due; which to do is contrary to the law of God, and of dangerous consequence, Exo 22:28.

Gill: 2Pe 2:11

Whereas angels, which are greater in power and might,.... Which is not to be understood of evil angels, or devils; for, besides that they are greatly weakened and impaired by their fall, they are the accusers of men, and railers and slanderers of the best and greatest of men, and the origin of all the blasphemies that are vented against God or men; but of good angels, who excel in strength, who are not only guardians to particular men, and encamp about the saints, but preside over provinces and kingdoms, for which their power and might do abundantly qualify them; and in which they are greater, that is, not than the devils, or than the false teachers, though both are true, but than dominions and dignities, than kings, princes, and civil magistrates: and yet these

bring not railing accusation against them before the Lord; either "against themselves", as the Arabic version and one of Beza's copies read; against one another, against those of their own species, that are in a higher or lower class or office than themselves; and therefore men ought not to despise magistracy, or the higher powers that are over them: or else against the fallen angels, the devils, as should seem from Jud 1:9, or rather against civil magistrates, kings, and princes of this world, who, though so much below them, they vouchsafe to take under their care, and protect them, even Heathen princes, Dan 10:20; and though there may be oftentimes many things unbecoming in them, yet they do not accuse them, or rail against them before the Lord; and even when, by his orders, they inflict punishment on their persons, as on Sennacherib, and Herod, and others, yet they do not speak evil of their office; and therefore, since angels, who are so much above men, even above the most dignified among them, behave in this manner, it must be an aggravation of the sin of these persons, who are so much below them, to speak evil of them.

Gill: 2Pe 2:12

But these, as natural brute beasts,.... So far are these men from acting like the angels, that they are sunk below their own species, and are like beasts, and become brutish in their knowledge and behaviour; are like the horse and the mule, without understanding, act as if they were without reason; yea, are more stupid and senseless than the ox, or the ass, which know their owner, and their crib; and even in those things which they might, and do know by the light of nature, they corrupt themselves; and being given up to judicial blindness, and a reprobate mind, call good evil, and evil good, and do things that are not convenient, and which even brute beasts do not; and like as they are guided by an instinct in nature, to do what they do, so these men are led and influenced by the force and power of corrupt nature in them, to commit all manner of wickedness: and like them are

made to be taken and destroyed; or, as it may be rendered, "to take and destroy"; as beasts and birds of prey, such as lions, tigers, wolves, bears, vultures, hawks, &c. to which abusers of themselves with mankind, ravishers of women, extortioners, oppressors, thieves, robbers, and plunderers of men's properties, may be compared: or "to be taken and destroyed"; that is, they are made or appointed to be taken in the net and snare of Satan, are vessels of wrath fitted for destruction, and are afore ordained to condemnation and ruin: and this being their case, they

speak evil of the things they understand not; either of angels, of whose nature, office, and dignity, they are ignorant; and blaspheme them, by either ascribing too much to them, as the creation of the world, and divine worship, as were by some ancient heretics; or by speaking such things of them as were below them, and unworthy of them; or of civil magistrates, not knowing the nature and end of magistracy and civil government, and therefore spoke evil of them, when they ought to pray, and be thankful for them, and live peaceable and quiet lives under them; or of the ministers of the word, whose usefulness for the conversion of sinners and edification of saints were not known, at least not acknowledged by these men; hence they were traduced, and went through ill report among them, being as unknown by them; or of the Scriptures of truth, which heretical men do not truly know and understand, but wrest to their own destruction, or deny; and of the Gospel and the mysteries of it, which are things not seen, known, and understood by carnal men, and therefore are blasphemed, reviled, and reproached by them:

and shall utterly perish in their own corruption: of which they are servants, 2Pe 2:19, in their moral corruption, in their filthy and unnatural lusts, which are the cause of their everlasting perdition and destruction, to which they are righteously appointed of God.

Gill: 2Pe 2:13

And shall receive the reward of unrighteousness,.... Due punishment, both in body and soul, for all their injustice to God and men; which will be a just recompense of reward they shall receive at the righteous judgment of God, who will render to every man according to his works: the justice of which appears by what follows,

as they that count it pleasure to riot in the daytime; who place all their satisfaction and happiness in sensual delight, in rioting and drunkenness, in chambering and wantonness, day after day; putting away the evil day far from them, supposing that tomorrow will be as this day, and that there will be no future judgment nor state; and therefore do not take the night for their revels, as other sinners do, but being without all shame, declare their sin as Sodom, and hide it not:

spots they are, and blemishes; which defile themselves, their minds and consciences, their souls and bodies, with sin, and defile others by their evil communications, and bring dishonour and disgrace upon the ways, doctrines, and interest of Christ:

sporting themselves with their own deceivings; with their sins and lusts, by which they deceive themselves and others, it being a sport to them to commit sin; and in which they take great pleasure and pastime, and not only delight in their own sins, but in those of others, and in them that do them. Some versions, as the Vulgate Latin and Arabic, instead of απαταις, "deceivings", read αγαπαις, love feasts, as in Jud 1:12, and so the Alexandrian copy; in which they behaved in a very scandalous manner, indulging themselves in luxury and intemperance: to which agrees what follows,

while they feast with you; at the above feasts, or at the Lord's table, or at their own houses, which shows that they were of them, and among them, as in 2Pe 2:1; and carries in it a tacit reproof for the continuance of them, when they were become so bad in their principles, and so scandalous in their lives.

Gill: 2Pe 2:14

Having eyes full of adultery,.... For the seventh command is not only violated by unclean actions, and obscene words, but also by unchaste looks: and so the Jews explain ^k that precept,

""thou shalt not commit adultery", Exo 20:14; you shall not go after your hearts, nor after "your eyes"; says R. Levi, the heart and the "eye" are sin's two brokers.''

Hence we read ^l of נואף בעיניו, "one that commits adultery with his eyes"; See Gill on Mat 5:28; compare Job 31:1. Some read the words, "having eyes full of the adulteress": that is, having a lewd and infamous woman always in mind and sight, continually looking at her and lusting after her:

and that cannot cease from sin: which may be understood either of these wicked men, who are like the troubled sea, that cannot rest, but are continually casting up the mire and dirt of sin out of their polluted heart; who live and walk in sin, and are always committing it, their conversation being nothing else but one continued series of sinning; nor can they do otherwise, since they are slaves to their lusts, and are carried away with the force and power of them: or of their eyes, which were always rolling after unlawful objects; their eyes and their hearts were only, and always, for their lust, as the prophet says of others, that they were but for their covetousness, Jer 22:17; a sin also which reigned in these men:

beguiling unstable souls: such as were unsteady in their principles, and unstable in their ways; were like children tossed to and fro with every wind of doctrine, not being rooted in Christ, nor established in the faith; these, as the serpent beguiled Eye, they corrupted from the simplicity that is in Christ; imposed false doctrines on them, and deceived them by false glosses and outward appearances; and by fair words and good speeches, and by their wanton looks and carnal lusts, they allured them into the sin of adultery; or ensnared them, drew them into the net and snare of Satan, and so they were taken and led captive.

An heart they have exercised with covetous practices; an immoderate love of money, a covetous desire after it, is the root of all evil, the bane of religion, and source of heresy, and is a vice which has always prevailed among false teachers; and the character here given well agrees with Simon Magus, the father of heresies, and his followers: hence care is always taken to insert, among, the characters and qualifications of Gospel ministers, that they be not greedy of filthy lucre, 1Ti 3:3; this iniquity, when it is a reigning one, and is become an habit, as it was in the persons here described, for it had its seat in their heart, they were habituated to it, and continually exercised it in a multitude of instances and wicked practices, is insatiable and damnable:

cursed children; or "children of the curse"; which may be understood either actively, children that do curse, as children of disobedience are such as commit acts of disobedience; so these were cursing children, who, though their mouths might not be full of cursing and bitterness, as openly profane sinners be, yet they inwardly, and from their hearts, cursed the true followers of Christ, and their principles; or passively, cursed children who were under the curse of the law, and from which there was no redemption for them, but at the last day will have the awful sentence pronounced on them, Go, ye cursed, into everlasting fire.

Gill: 2Pe 2:15

Which have forsaken the right way,.... The right way of the Lord, the way of truth, the Gospel of truth; or Christ, who is the way, the truth, and the life; the true way to eternal life, and which is the right way to eternal happiness; the way of life, righteousness, and salvation by Christ, the Christian faith, and the doctrine of it, which they once professed, but now relinquished:

and are gone astray; from the right way, the way of truth and holiness, into the paths of error and profaneness:

following the way of Balaam the son of Bosor; which Jude calls his error, Jud 1:11, and is the path of covetousness, uncleanness, and idolatry, sins which he was either guilty of himself, or taught, advised, and seduced others to; see Rev 2:14. The Vulgate Latin version reads "Balaam out of Bosor", taking "Bosor" for the name of a place, of which "Balaam" was; but not "Bosor", but "Pethor", was the place of Balaam's residence, Num 22:5. The Arabic and Ethiopic versions supply, as we do, "the son of Bosor"; and the Syriac version reads, "the son of Beor", as in Num 22:5; for Beor and "Bosor" are the same names; the "sheva" being pronounced by "o", as it is by "oa" in "Boanerges", and the "ain" by "s". Moreover, the letters צ and ע are sometimes used for one another, as in צאן and עאן, ארץ and ארע, and so ע and ש, especially in the Chaldean dialect; and Peter now being at Babylon in Chaldea, see 1Pe 5:13; it is no wonder that he so pronounced.

Who loved the wages of unrighteousness: which were the rewards of divination, Num 22:7; which were brought him for his divining or soothsaying, and may well be called unrighteous wages, since it was for doing unrighteous things, or things in an unrighteous manner; and these he loved, desired, and greedily coveted, and fain would he have taken Balak's gold and silver, and have cursed Israel, but was restrained by the Lord: he showed a good will to it, in going along with the messengers, and in building altars, and offering sacrifice in one place after another, in which there was a great resemblance between him and the men here spoken of.

Gill: 2Pe 2:16

But was rebuked for his iniquity,.... Which was not merely going along with the messengers of Balak, for he had leave from the Lord so to do, Num 22:20; but going along with them with a desire to curse Israel, when it was the will of God he should go and bless them, in order to get Balak's money; so that his governing iniquity was covetousness, which led him to other sins; and for this he was rebuked by the angel, Num 22:32, as well as reproved by his ass, Num 22:28, for

the dumb ass, as it was naturally so, the ass on which he rode,

speaking with man's voice; which was supernatural and miraculous, for it was God that opened the mouth of the ass: the mouth of that ass is said, by the Jews ^m, to be one of the ten things created between the two evenings on the sixth day of the creation; that is, as the gloss on it says, concerning which it was decreed, that its mouth should be opened to speak what this ass said; and the occasion of it may be seen in Num 22:22. Lactantius ⁿ observes, that there are two stars in the constellation of Cancer, which the Greeks call the "asses"; and which, the poets feign, are those that carried Liberus over a river, when he could not pass it; to one of which he gave this for a reward, "ut humana voce loqueretur", "that it should speak with man's voice"; a fable, no doubt, hatched from the sacred history, and said in imitation of this ass. Which

forbad the madness of the prophet: and so Balaam, though a diviner and soothsayer, is called by the Jewish writers ^o; who, they say, was first a prophet, and then a soothsayer, from whom Jerom ^p seems to have received the tradition; who says, that he was first a holy man, and a prophet of God, and afterwards, through disobedience, and a desire of gifts, was called a diviner; for his eyes were opened, and he saw the vision of the Almighty; and the Spirit of God came upon him, and he prophesied many things concerning Israel, and the Messiah, and others, Num 24:4. His madness lay in going with the messengers of Balak, Num 22:21, in order to curse Israel, contrary to the will of God, Num 22:12; and it is madness in any to oppose God in his counsels, purposes, providences, and precepts; and every sin, which is an act of hostility against God, has madness in it; and this of Balaam's was forbid by his ass, and he was convinced of it. Very appropriately is mention made of this dumb ass, when the persons here spoken of were as natural brute beasts, and worse than them, 2Pe 2:12.

Gill: 2Pe 2:17

These are wells without water,.... Which look large and deep, promise much, and have nothing in them; so these men looked like angels of light, transformed themselves as ministers of righteousness, had a form of godliness, and boasted of their great knowledge; promised great advantages to their followers, but were like deceitful brooks, or dry wells, and so disappointed those that came to them, and attended on them; having nothing but the filth and slime of error and iniquity, being destitute both of the grace of God, comparable to water, and of the truth of heavenly doctrine, which is like the rain that fills the wells, pools, and fountains.

Clouds that are carried with a tempest; these false teachers may be compared to clouds for their number, for many antichrists and false prophets soon came into the world; and for their sudden rise in the churches, into which they crept privily and unawares; and because of the general darkness they spread, for when errors and heresies prevail it is a dark and cloudy day with the churches, a day of gloominess and darkness, of thick darkness, a day of trouble, rebuke, and blasphemy; and because of the height of them, especially light clouds, as these are compared to, who are high in their own conceits and imaginations, and think, and give out themselves to be some great persons; and also because of their sudden destruction, which lingers and slumbers not, but comes upon them in a moment, and their glory passes away like the morning cloud: and these may be said to be as clouds "carried with a tempest": of their own lusts and passions, by which they are governed, and are led, and carried away with the force of them, and have no power to resist them, being under the dominion of them, and captives to them; and of Satan's temptations, who works effectually in them, with all power, signs, and lying wonders, and with all deceivableness of unrighteousness, and being taken in his snare, are led captive by him at his will: Jude says, "carried about of winds", Jud 1:12, with every wind of false doctrine, like meteors in the air; are never at a point, always unsteady and unsettled, and ready to embrace every new and upstart notion:

to whom the mist of darkness is reserved for ever; the nature of their punishment is expressed by "darkness", the blackest darkness, the mist of darkness, and which Jude calls blackness of darkness, the same with utter darkness; and which signifies a most forlorn and uncomfortable condition, and is a righteous judgment, and just retaliation upon them who studied to darken counsel by words without knowledge; and the certainty of their punishment is signified by its being "reserved", even as the happiness of the saints, and the safety and sureness of it are represented by an inheritance reserved in heaven: and as God has his treasures, magazines, and stores of grace and mercy, felicity and glory, for his people; so he has his wrath and vengeance reserved, laid up in store with him, and sealed up among his treasures, which he will surely bring forth in his own time: and the duration of this punishment is "for ever"; it is a worm that never dies, a fire that is never quenched, Isa 66:24 Mar 9:44; it is everlasting fire and burnings, the smoke of which ascends for ever and ever.

Gill: 2Pe 2:18

For when they speak great swelling words of vanity,.... Marvellous things against the God of gods, great things and blasphemies against God, his name, his tabernacle, and his saints; see Dan 11:36; or against men, dominions, and dignities, 2Pe 2:10; or it may design their self-applauses and vain glorying in themselves, and their empty boast of knowledge and learning; and also express the windiness of their doctrines, and the bombast style, and high flown strains of rhetoric in which they were delivered; as likewise the flattering titles they bestowed on men for the sake of their own worldly interest and advantage; see Jud 1:16 and hereby

they allure, through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error: that is, from those who lived in the error of Heathenism or Judaism, from whom, and which, they were clean escaped; or truly, really, and entirely delivered, being fully convinced of the falsity thereof, and of the truth of the Christian religion; though some copies, as the Alexandrian, and two of Beza's, and two of Stephens's, read, not οντως, "truly", but ολιγως, "a little"; and the Vulgate Latin version renders it, "a very little"; to which agrees the Complutensian edition; and the Syriac version renders it "in a few words", or "almost"; and according to the Ethiopic version, "a few persons" are designed; but be they more or less, and truly, or but a little, and for a little while, or almost, escaped from their former errors, in which they were brought up, and lived; yet by the carnal lusts and liberties, lasciviousness and wantonness, which these false teachers indulged, they were allured, ensnared, and drawn by them into their wicked principles and practices.

Gill: 2Pe 2:19

While they promise them liberty,.... Not Christian liberty, which lies in a freedom from sin, its dominion, guilt, and condemnation, and in serving God with liberty, cheerfulness, and without fear; but a sinful carnal liberty, a liberty from the law of God, from obedience to it as a rule of walk and conversation, and from the laws of men, from subjection to the civil magistrate, and from servitude to masters, and obedience to parents; a liberty to lay aside and neglect the ordinances of the Gospel at pleasure, and to live in all manner of sin and wickedness; a liberty which is contrary to the nature, will, and work of Christ, to his Spirit, and to the principle of grace in the heart, and to the Gospel, and to the conduct and conversation of real saints. Now this was the snare by which the false teachers beguiled unstable souls; liberty being what is greatly desirable to men, and is suited to their carnal lusts and interests: but a vain promise was this, when

they themselves are the servants of corruption; of sin, which has corrupted all mankind in soul and body; and particularly the lust of uncleanness, which these men walked in, and by which they not only corrupted themselves, but the good manners of others also; and which tended and led them both to ruin and destruction, signified by the pit of corruption: and yet these very preachers, that promised liberty to others, were the servants of sin; they were under the power and government of sin. They were not only born so, and were homeborn slaves to sin, but they sold themselves to work wickedness; voluntarily and with delight, they served divers lusts and pleasures, and were slaves and drudges thereunto; as likewise to Satan, whose lusts they would do, and by whom they were led captive; so that their condition was mean, base, and deplorable, and therefore could never make good their promise, or give that which they had not themselves: and which is confirmed by the following reasoning,

for of whom a man is overcome, of the same is he brought in bondage: as this is a certain point in war, that when one man is conquered by another, he is no longer a free man, but the other's prisoner and captive, and is in a state of servitude and bondage; so it is when a man is overcome by sin, which must be understood not of a partial victory or conquest, for a good man may be surprised by sin, and overtaken in a fault, and be overcome and carried captive by it for a time, as was the apostle, see Rom 7:23; and yet not be a servant of corruption, or properly in a state of bondage to it; but this is to be understood of a total and complete victory, when a man is wholly under the dominion of sin, it reigns in his mortal body, and he obeys it in the lusts of it, and yields his members instruments of unrighteousness; such a man is neither a free man himself, nor can he much less promise and give liberty to others.

Gill: 2Pe 2:20

For if after they have escaped the pollutions of the world,.... The sins of it, the governing vices of it, which the men of the world are addicted to, and immersed in; for the whole world lies in wickedness, and which are of a defiling nature: the phrase is Rabbinical; it is said ^q,

"he that studies not in the law in this world, but is defiled בטנופי עלמא, "with the pollutions of the world", what is written of him? and they took him, and cast him without:''

these, men may escape, abstain from, and outwardly reform, with respect unto, and yet be destitute of the grace of God; so that this can be no instance of the final and total apostasy of real saints; for the house may be swept and garnished with an external reformation; persons may be outwardly righteous before men, have a form of godliness and a name to live, and yet be dead in trespasses and sins; all which they may have

through the knowledge of the Lord and Saviour Jesus Christ. The Vulgate Latin, and all the Oriental versions, read, our Lord, and the latter leave out, "and Saviour"; by which "knowledge" is meant, not a spiritual experimental knowledge of Christ, for that is eternal life, the beginning, pledge, and earnest of it; but a notional knowledge of Christ, or a profession of knowledge of him, for it may be rendered "acknowledgment"; or rather the Gospel of Christ, which, being only notionally received, may have such an effect on men, as outwardly to reform their lives, at least in some instances, and for a while, in whose hearts it has no place. Now if, after all this knowledge and reformation,

they are again entangled therein; in the pollutions of the world, in worldly lusts, which are as gins, pits and snares:

and overcome; by them, so as to be laden with them, and led away, and entirely governed and influenced by them:

the latter end, or state,

is worse with them than the beginning; see Mat 12:45. Their beginning, or first estate, was that in which they were born, a state of darkness, ignorance, and sin, and in which they were brought up, and was either the state of Judaism, or of Gentilism; their next estate was an outward deliverance and escape from the error of the one, or of the other, and an embracing and professing the truth of the Christian religion, joined with a becoming external conversation; and this their last estate was an apostasy from the truth of the Gospel they had professed, a reception of error and heresy, and a relapse into sin and immorality, which made their case worse than it was at first; for, generally, such persons are more extravagant in sinning; are like raging waves of the sea, foaming out their own shame; and are seldom, or ever, recovered; and by their light, knowledge, and profession, their punishment will be more aggravated, and become intolerable.

Gill: 2Pe 2:21

For it had been better for them,.... Not that ignorance is good, or to be excused; but it would have been a lesser evil, and not so much aggravated:

not to have known the way of righteousness; the same with "the way of truth", 2Pe 2:2, and "the right way", 2Pe 2:15, the Gospel, which points out the way and method of a sinner's justification before God, which is not by the works of the law, but by the righteousness of Christ imputed to them, and received by faith; and which teaches men to live soberly, righteously, and godly; and a large, notional, though not an experimental knowledge, these apostates had of the word and doctrine of righteousness, and indeed of the whole of the Christian religion, which may truly go by this name:

than after they have known it; owned, embraced, and professed it:

to turn: the Vulgate Latin version, and some copies, as the Alexandrian and others, add, to that which is behind; to their former lusts, or errors, or worse, which they had turned their backs upon externally:

from the holy commandment delivered unto them; by the commandment is meant the Gospel also, see 2Pe 3:2; called holy, because of its nature and influence, and in opposition to the pollutions of the world; and which is the faith once delivered, Jud 1:3, and which they received, as delivered to them; and, particularly, the ordinances of it, which they once submitted to, kept, and observed, as they were delivered to them, but now relinquished, or corrupted: wherefore, it would have been better for them to have been in their former ignorance, either in Judaism, or in Gentilism, since proportionate to a man's light is his guilt, and so his punishment, see Rom 2:12.

Gill: 2Pe 2:22

But it is happened unto them, according to the true proverb,.... Which is true, both in fact and in the application of it, and which lies in the Scriptures of truth, at least the first part of it, Pro 26:11.

The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire; which expresses the filthy nature of sin, signified by vomit, mire, and dirt, than which nothing is more abominable and defiling; and also the just characters of these apostates, who are filly compared to dogs and swine and likewise their irreclaimable and irrecoverable state and condition, it being impossible they should be otherwise, unless their natures were changed and altered. In the Hebrew language, a "sow" is called חזיר, from the root חזר, which signifies to "return", because that creature, as soon as it is out of the mire and dirt, and is washed from its filthiness, naturally returns to it again: so such apostates return to what they were before, to their former principles and practices: in this manner the Jews explain the proverb,

"Tobiah returns to Tobiah, as it is said, Pro 26:11; as a dog returneth to his vomit ^r.''

Commentary -- Verse Notes / Footnotes

NET Notes: 2Pe 2:5

¹ tn “Along with seven others” is implied in the cryptic, “the eighth, Noah.” A more literal translation thus would be, “he did protect Noah [as] the eighth…”

² tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4.

³ tn Grk “a world of the ungodly.”

NET Notes: 2Pe 2:6

¹ tc Several important witnesses omit καταστροφῇ (katastrofh, “destruction”; such as Ì^72* B C* 1241 1739 1881 pc), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]).

tn Or “ruin,” or “extinction.” The first part of this verse more literally reads “And [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.”

sn The destruction of Sodom and Gomorrah is detailed in Gen 18:16—19:29.

² tn The perfect participle τεθεικώς (teqeikw") suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.”

³ tn “To serve as” is not in Greek but is implied in the object-complement construction.

⁴ tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”

NET Notes: 2Pe 2:7

¹ tn Or “unprincipled.”

² tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”

NET Notes: 2Pe 2:8

¹ tn Grk “that righteous man tormented his righteous soul.”

² tn Grk “by lawless deeds, in seeing and hearing [them].”

NET Notes: 2Pe 2:9

¹ tn The Greek is one long conditional sentence, from v. 4 to v. 10a. 2Pet 2:4-8 constitute the protasis; vv. 9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis – “if so,” or “if God did these things” – is needed in English translation.

² tn Grk “from trial,” or possibly “from temptation” (though this second meaning for πειρασμός (peirasmo") does not fit the context in which Noah and Lot are seen as in the midst of trials, not temptation).

³ tn The adverbial participle κολαζομένους (kolazomenou") can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is “to keep the ungodly in a state of punishment until the day of judgment.” If subsequent, the meaning is “to keep the ungodly to be punished at the day of judgment.” Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1-10 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3 – that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.

NET Notes: 2Pe 2:10

¹ tn Grk “those who go after the flesh in [its] lust.”

² tn There is no “and” in Greek; it is supplied for the sake of English convention.

³ tn The translation takes βλασφημοῦντες (blasfhmounte") as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, “they do not tremble when they blaspheme”).

⁴ tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.

NET Notes: 2Pe 2:11

¹ tn Grk “whereas.”

² tn Grk “who are greater in strength and power.” What is being compared, however, could either be the false teachers or “the glorious ones,” in which case “angels” would refer to good angels and “the glorious ones” to evil angels.

³ tn Or “insulting.” The word comes from the same root as the term found in v. 10 (“insult”), v. 12 (“insulting”), and v. 2 (“will be slandered”). The author is fond of building his case by the repetition of a word in a slightly different context so that the readers make the necessary connection. English usage cannot always convey this connection because a given word in one language cannot always be translated the same way in another.

⁴ tc ‡ Some witnesses lack παρὰ κυρίῳ (para kuriw; so A Ψ 33 81 1505 1881 2464 al vg co), while others have the genitive παρὰ κυρίου (para kuriou; so Ì⁷² 1241 al sy^ph,h**). The majority of witnesses (including א B C P 1739 Ï) read the dative παρὰ κυρίῳ. The genitive expression suggests that angels would not pronounce a judgment on “the glorious ones” from the Lord, while the dative indicates that angels would not pronounce a judgment on “the glorious ones” in the presence of the Lord. The parallel in Jude 9 speaks of a reviling judgment against the devil in which the prepositional phrase is entirely absent. At the same time, in that parallel Michael does say, “The Lord rebuke you.” (Hence, he is offering something of a judgment from the Lord.) The best options externally are the dative or the omission of the phrase, but a decision is difficult. Internally, the omission may possibly be a motivated reading in that it finds a parallel in Jude 9 (where no prepositional phrase is used). All things considered, the dative is to be preferred, though with much reservation.

NET Notes: 2Pe 2:12

¹ tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.

² tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.”

³ tn Grk “born for capture and destruction.”

⁴ tn Grk “with [reference to] whom.”

⁵ tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.

⁶ tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autwn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.

NET Notes: 2Pe 2:13

¹ tn There is a play on words in Greek, but this is difficult to express adequately in English. The verb ἀδικέω (adikew) as a passive means “to suffer harm,” or “to suffer an injustice.” The noun ἀδικία (adikia) means “unrighteousness.” Since the Greek verb has a wider field of meaning than the English, to translate it as suffer an injustice is unwarranted, for it implicitly attributes evil to God. As R. Bauckham notes, “in English it is impossible to translate ἀδικούμενοι as a morally neutral term and ἀδικίας with a morally pejorative term, while retaining the play on words” (Jude, 2 Peter [WBC], 265).

² tn Grk “considering carousing in the daytime a pleasure.”

³ tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entrufwnte") is a cognate to the noun τρυφή (trufh, “carousing”) used earlier in the verse.

NET Notes: 2Pe 2:14

¹ tn Grk “having eyes.” See note on “men” at the beginning of v. 12.

² tn Grk “full of an adulteress.”

³ tn Grk “and unceasing from sin.” Some translate this “insatiable for sin,” but such a translation is based on a textual variant with inadequate support.

⁴ tn Grk “enticing.” See note on “men” at the beginning of v. 12.

⁵ tn “People” is literally “souls.” The term ψυχή (yuch) can refer to one’s soul, one’s life, or oneself.

⁶ tn Grk “having hearts trained in greediness, children of cursing.” The participles continue the general description of the false teachers, without strong grammatical connection. The genitive κατάρας (kataras, “of cursing”) is taken attributively here.

NET Notes: 2Pe 2:15

¹ tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA²⁷ reads “Bosor,” an otherwise unattested form of the name of Balaam’s father.

² tn “Wages of unrighteousness” in Greek is the same expression found in v. 13, “wages for harmful ways.” The repetition makes the link between the false teachers and Balaam more concrete.

NET Notes: 2Pe 2:16

¹ tn Grk “but he had a rebuke.”

² tn The Greek word ἄφωνος (afwno") means “mute, silent” or “incapable of speech.” For reasons of English style the word “dumb” was used in the translation. Despite the potential for misunderstanding (since “dumb” can refer to a lack of intellectual capability) more dynamic glosses were judged to be inelegant.

³ tn Grk “a voice of a (man/person).”

⁴ sn Balaam’s activities are detailed in Num 22—24 (see also Num 31:8, 16).

NET Notes: 2Pe 2:17

¹ tn Although some translations have simply “these” or “these people,” since in v. 14 they are described as having eyes “full of an adulteress,” men are in view.

² tn Grk “utter darkness of darkness.” Verse 4 speaks of wicked angels presently in “chains of utter darkness,” while the final fate of the false teachers is a darker place still.

NET Notes: 2Pe 2:18

¹ tn Grk “high-sounding words of futility.”

² tn Grk “they entice.”

³ tn Grk “with the lusts of the flesh, with debauchery.”

⁴ tn Grk “those.”

⁵ tn Or “those who are barely escaping.”

⁶ tn Or “deceit.”

NET Notes: 2Pe 2:19

¹ tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (Juparconte", “while being”).

² tn Grk “them.”

³ tn Grk “slaves of.” See the note on the word “slave” in 1:1.

⁴ tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences.

⁵ tn Grk “for by what someone is overcome, to this he is enslaved.”

NET Notes: 2Pe 2:20

¹ tn Grk “defilements”; “contaminations”; “pollutions.”

² sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.

³ tn Grk “(and/but) they.”

⁴ tn Grk “they again, after becoming entangled in them, are overcome by them.”

NET Notes: 2Pe 2:22

¹ tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.

² tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.

³ tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

⁴ tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. βόρβορος). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above.

Geneva Bible: 2Pe 2:5

And spared not the ^{( e )} old world, but saved Noah the eighth [person], a ^{( f )} preacher of righteousness, bringing in the flood upon the world of the ungodly;

^{( e )} Which was before the flood: not that God made a new world, but because the world seemed new.

^{( f )} For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.

Geneva Bible: 2Pe 2:8

(For that righteous man dwelling among them, in ^{( g )} seeing and hearing, ^{( h )} vexed [his] righteous soul from day to day with [their] unlawful deeds;)

^{( g )} Whatever way he looked, and turned his ears.

^{( h )} He had a troubled soul, and being vehemently grieved, lived a painful life.

Geneva Bible: 2Pe 2:9

The Lord ^{( i )} knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

^{( i )} Has been long practised in saving and delivering the righteous.

Geneva Bible: 2Pe 2:10

^{( 5 )} But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of ^{( k )} dignities.

^{( 5 )} He goes to another type of corrupt men, who nonetheless are within the bosom of the Church, who are wickedly given, and do seditiously speak evil of the authority of magistrates (which the angels themselves that minister before God, do not discredit.) A true and accurate description of the Romish clergy (as they call it.)

^{( k )} Princes and great men, be they ever so high in authority.

Geneva Bible: 2Pe 2:12

^{( 6 )} But these, as natural brute beasts, ^{( l )} made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their ^{( m )} own corruption;

^{( 6 )} An accurate description of the same persons, in which they are compared to beasts who are made for destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men: although they most impudently find fault with those things of which they know not: and it shall come to pass that they shall destroy themselves as beasts with those pleasures with which they are delighted, and dishonour and defile the company of the godly.

^{( l )} Made to this end to be a prey to others: So do these men willingly cast themselves into Satan's snares.

^{( m )} Their own wicked conduct shall bring them to destruction.

Geneva Bible: 2Pe 2:13

And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings ^{( n )} while they feast with you;

^{( n )} When by being among the Christians in the holy banquets which the Church keeps, they would seem by that to be true members of the Church, yet they are indeed but blots on the Church.

Geneva Bible: 2Pe 2:14

^{( 7 )} Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

^{( 7 )} He condemns those men, showing even in their behaviour and countenance an unmeasurable lust, making trade of the souls of vain persons, as men exercised in all the crafts of covetousness, to be short, as men that sell themselves for money to curse the sons of God in the same way Balaam did, whom the dumb beast reproved.

Geneva Bible: 2Pe 2:17

^{( 8 )} These are ^{( o )} wells without water, clouds that are carried with a tempest; to whom the mist of ^{( p )} darkness is reserved for ever.

^{( 8 )} Another note by which it may be known what manner of men they are, because they have inwardly nothing but that which is utterly vain or very harmful, although they make a show of some great goodness, yet they shall not escape unpunished for it, because under pretence of false freedom, they draw men into the most miserable slavery of sin.

^{( o )} Who boast of knowledge and have nothing in them.

^{( p )} Most gross darkness.

Geneva Bible: 2Pe 2:18

For when they speak great ^{( q )} swelling [words] of vanity, they ^{( r )} allure through the lusts of the flesh, [through much] wantonness, those that were ^{( s )} clean escaped from them who live in error.

^{( q )} They deceive with vain and swelling words.

^{( r )} They take them, as fish are taken with the hook.

^{( s )} Unfeignedly and indeed, clean departed from idolatry.

Geneva Bible: 2Pe 2:20

^{( 9 )} For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

^{( 9 )} It is better to have never known the way of righteousness, than to turn back from it to the old filthiness: and men that do so, are compared to dogs and swine.

Commentary -- Verse Range Notes

TSK Synopsis: 2Pe 2:1-22

1 He foretells them of false teachers, shewing the impiety and punishment both of them and their followers;

7 from which the godly shall be delivered, as Lot was out of Sodom;

10 and more fully describes the manners of those profane and blasphemous seducers, whereby they may be the better known, and avoided.

MHCC: 2Pe 2:1-9

Though the way of error is a hurtful way, many are always ready to walk therein. Let us take care we give no occasion to the enemy to blaspheme the holy name whereby we are called, or to speak evil of the way of salvation by Jesus Christ, who is the Way, the Truth, and the Life. These seducers used feigned words, they deceived the hearts of their followers. Such are condemned already, and the wrath of God abides upon them. God's usual method of proceeding is shown by examples. Angels were cast down from all their glory and dignity, for their disobedience. If creatures sin, even in heaven, they must suffer in hell. Sin is the work of darkness, and darkness is the wages of sin. See how God dealt with the old world. The number of offenders no more procures favour, than their quality. If the sin be universal, the punishment shall likewise extend to all. If in a fruitful soil the people abound in sin, God can at once turn a fruitful land into barrenness, and a well-watered country into ashes. No plans or politics can keep off judgments from a sinful people. He who keeps fire and water from hurting his people, Isa 43:2, can make either destroy his enemies; they are never safe. When God sends destruction on the ungodly, he commands deliverance for the righteous. In bad company we cannot but get either guilt or grief. Let the sins of others be troubles to us. Yet it is possible for the children of the Lord, living among the most profane, to retain their integrity; there being more power in the grace of Christ, and his dwelling in them, than in the temptations of Satan, or the example of the wicked, with all their terrors or allurements. In our intentions and inclinations to commit sin, we meet with strange hinderances, if we mark them When we intend mischief, God sends many stops to hinder us, as if to say, Take heed what you do. His wisdom and power will surely effect the purposes of his love, and the engagements of his truth; while wicked men often escape suffering here, because they are kept to the day of judgment, to be punished with the devil and his angels.

MHCC: 2Pe 2:10-16

Impure seducers and their abandoned followers, give themselves up to their own fleshly minds. Refusing to bring every thought to the obedience of Christ, they act against God's righteous precepts. They walk after the flesh, they go on in sinful courses, and increase to greater degrees of impurity and wickedness. They also despise those whom God has set in authority over them, and requires them to honour. Outward temporal good things are the wages sinners expect and promise themselves. And none have more cause to tremble, than those who are bold to gratify their sinful lusts, by presuming on the Divine grace and mercy. Many such there have been, and are, who speak lightly of the restraints of God's law, and deem themselves freed from obligations to obey it. Let Christians stand at a distance from such.

MHCC: 2Pe 2:17-22

The word of truth is the water of life, which refreshes the souls that receive it; but deceivers spread and promote error, and are set forth as empty, because there is no truth in them. As clouds hinder the light of the sun, so do these darken counsel by words wherein there is no truth. Seeing that these men increase darkness in this world, it is very just that the mist of darkness should be their portion in the next. In the midst of their talk of liberty, these men are the vilest slaves; their own lusts gain a complete victory over them, and they are actually in bondage. When men are entangled, they are easily overcome; therefore Christians should keep close to the word of God, and watch against all who seek to bewilder them. A state of apostacy is worse than a state of ignorance. To bring an evil report upon the good way of God, and a false charge against the way of truth, must expose to the heaviest condemnation. How dreadful is the state here described! Yet though such a case is deplorable, it is not utterly hopeless; the leper may be made clean, and even the dead may be raised. Is thy backsliding a grief to thee? Believe in the Lord Jesus, and thou shalt be saved.

Matthew Henry: 2Pe 2:3-6

Men are apt to think that a reprieve is the forerunner of a pardon, and that if judgment be not speedily executed it is, or will be, certainly reversed. But the apostle tells us that how successful and prosperous soever false teachers may be, and that for a time, yet their judgment lingereth not. God has determined long ago how he will deal with them. Such unbelievers, who endeavour to turn others from the faith, are condemned already, and the wrath of God abideth on them. The righteous Judge will speedily take vengeance; the day of their calamity is at hand, and the things that shall come upon them make haste. To prove this assertion, here are several examples of the righteous judgment of God, in taking vengeance on sinners, proposed to our serious consideration.

I. See how God dealt with the angels who sinned. Observe, 1. No excellency will exempt a sinner from punishment. If the angels, who excel us vastly in strength and knowledge, violate the law of God, the sentence which that law awards shall be executed upon them, and that without mercy or mitigation, for God did not spare them. Hence observe, 2. By how much the more excellent the offender, by so much the more severe the punishment. These angels, who had the advantage of men as to the dignity of their nature, are immediately punished. There is no sparing them for a few days, no favour at all shown them. 3. Sin debases and degrades the persons who commit it. The angels of heaven are cast down from the height of their excellency, and divested of all their glory and dignity, upon their disobedience. Whoever sins against God does a manifest hurt to himself. 4. Those who rebel against the God of heaven shall all be sent down to hell. There is no place nor state between the height of glory and the depth of misery in which they shall be allowed to rest. If creatures sin in heaven, they must suffer in hell. 5. Sin is the work of darkness, and darkness is the wages of sin. The darkness of misery and torment follows the darkness of sin. Those who will not walk according to the light and direction of God's law shall be deprived of the light of God's countenance and the comforts of his presence. 6. As sin binds men over to punishment, so misery and torment hold men under punishment. The darkness which is their misery keeps them so that they cannot get away from their torment. 7. The last degree of torment is not till the day of judgment. The sinning angels, though in hell already, are yet reserved to the judgment of the great day.

II. See how God dealt with the old world, even in much the same way that he dealt with the angels. He spared not the old world. Here observe, 1. The number of offenders signifies no more to procure any favour than the quality. If the sin be universal, the punishment shall likewise extend to all. But, 2. If there be but a few righteous, they shall be preserved. God does not destroy the good with the bad. In wrath he remembers mercy. 3. Those who are preachers of righteousness in an age of universal corruption and degeneracy, holding forth the word of life in an unblamable and exemplary conversation, shall be preserved in a time of general destruction. 4. God can make use of those creatures as the instruments of his vengeance in punishing sinners which he at first made and appointed for their service and benefit. He destroyed the whole world by water; but observe, 5. What was the procuring cause of this: it was a world of ungodly men. Ungodliness puts men out of the divine protection, and exposes them to utter destruction.

III. See how God dealt with Sodom and Gomorrah; though they were situated in a country like the garden of the Lord, yet, if in such a fruitful soil they abound in sin, God can soon turn a fruitful land into barrenness and a well-watered country into dust and ashes. Observe, 1. No political union or confederacy can keep off judgments from a sinful people. Sodom and the neighbouring cities were no more secured by their regular government than the angels by the dignity of their nature or the old world by their vast number. 2. God can make use of contrary creatures to punish incorrigible sinners. He destroys the old world by water, and Sodom by fire. He who keeps fire and water from hurting his people (Isa 43:2) can make either to destroy his enemies; therefore they are never safe. 3. Most heinous sins bring most grievous judgments. Those who were abominable in their vices were remarkable for their plagues. Those who are sinners exceedingly before the Lord must expect the most dreadful vengeance. 4. The punishment of sinners in former ages is designed for the example of those who come after. "Follow them, not only in the time of living, but in their course and way of living. "Men who live ungodly must see what they are to expect if they go on still in a course of impiety. Let us take warning by all the instances of God's taking vengeance, which are recorded for our admonition, and to prevent our promising ourselves impunity, though we go on in a course of sin.

Matthew Henry: 2Pe 2:7-9

When God sends destruction on the ungodly, he commands deliverance for the righteous; and, if he rain fire and brimstone on the wicked, he will cover the head of the just, and they shall be hid in the day of his anger. This we have an instance of in his preserving Lot. Here observe, 1. The character given of Lot; he is called a just man; this he was as to the generally prevailing bent of his heart and through the main of his conversation. God does not account men just or unjust from one single act, but from their general course of life. And here is a just man in the midst of a most corrupt and profligate generation universally gone off from all good. He does not follow the multitude to do evil, but in a city of injustice he walks uprightly. 2. The impression the sins of others made upon this righteous man. Though the sinner takes pleasure in his wickedness, it is a grief and vexation to the soul of the righteous. In bad company we cannot escape either guilt or grief. Let the sins of others be a trouble to us, otherwise it will not be possible for us to keep ourselves pure. 3. Here is a particular mention of the duration and continuance of this good man's grief and vexation: it was from day to day. Being accustomed to hear and see their wickedness did not reconcile him to it, nor abate of the horror that was occasioned by it. This is the righteous man whom God preserved from the desolating judgment that destroyed all round about him. From this instance we are taught to argue that God knows how to deliver his people and punish his enemies. It is here presupposed that the righteous must have their temptations and trials. The devil and his instruments will thrust sore at them, that they may fall; and, if we will get to heaven, it must be through many tribulations. It is therefore our duty to reckon upon and prepare for them. Observe here, (1.) The Lord knows those that are his. He has set apart him who is godly for himself; and, if there is but one in five cities, he knows him; and where there is a greater number he cannot be ignorant of nor overlook any one of them. (2.) The wisdom of God is never at a loss about ways and means to deliver his people. They are often utterly at a loss, and can see no way; he can deliver a great many. (3.) The deliverance of the godly is the work of God, that which he concerns himself in, both his wisdom to contrive the way and his power to work out the deliverance out of temptation, to prevent their falling into sin and their being ruined by their troubles. And surely, if he can deliver out of temptation, he could keep from falling into it if he did not see such trials to be necessary. (4.) God makes a very great difference in his dealings with the godly and the wicked. When he saves his people from destruction, he delivers over his enemies to deserved ruin. The unjust has no share in the salvation God works out for the righteous. The wicked are reserved to the day of judgment. Here we see, [1.] There is a day of judgment. God has appointed a day wherein he will judge the world. [2.] The preservation of impenitent sinners is only a reserving of them to the day of the revelation of the righteous judgment of God.

Matthew Henry: 2Pe 2:10-22

The apostle's design being to warn us of, and arm us against, seducers, he now returns to discourse more particularly of them, and give us an account of their character and conduct, which abundantly justifies the righteous Judge of the world in reserving them in an especial manner for the most severe and heavy doom, as Cain is taken under special protection that he might be kept for uncommon vengeance. But why will God thus deal with these false teachers? This he shows in what follows.

I. These walk after the flesh; they follow the devices and desires of their own hearts, they give up themselves to the conduct of their own fleshly mind, refusing to make their reason stoop to divine revelation, and to bring every thought to the obedience of Christ; they, in their lives, act directly contrary to God's righteous precepts, and comply with the demands of corrupt nature. Evil opinions are often accompanied with evil practices; and those who are for propagating error are for improving in wickedness. They will not sit down contented in the measure of iniquity to which they have attained, nor is it enough for them to stand up, and maintain, and defend, what wickedness they have already committed, but they walk after the flesh, they go on in their sinful course, and increase unto more ungodliness and greater degrees of impurity and uncleanness too; they also pour contempt on those whom God has set in authority over them and requires them to honour. These therefore despise the ordinance of God, and we need not wonder at it, for they are bold and daring, obstinate and refractory, and will not only cherish contempt in their hearts, but with their tongues will utter slanderous and reproachful words of those who are set over them.

II. This he aggravates, by setting forth the very different conduct of more excellent creatures, even the angels, of whom observe, 1. They are greater in power and might, and that even than those who are clothed with authority and power among the sons of men, and much more than those false teachers who are slanderous revilers of magistrates and governors; the good angels vastly exceed us in all natural and moral excellences, in strength, understanding, and holiness too. 2. Good angels are accusers of sinful creatures, either of their own kind, or ours, or both. Those who are allowed to behold the face of God, and stand before his throne, cannot but have a zeal for his honour, and accuse and blame those who dishonour him. 3. Angels bring their accusations of sinful creatures before the Lord; they do not publish their faults, and tell their crimes to their fellow-creatures, in a way of calumny and slander; but it is before the Lord, who is the Judge, and will be the avenger, of all impiety and injustice. 4. Good angels mingle no bitter revilings nor base reproaches with any of the accusations or charges they bring against the wickedest and worst of criminals. Let us, who pray that God's will may be done on earth as it is in heaven, imitate the angels in this particular; if we complain of wicked men, let it be to God, and that not with rage and reviling, but with compassion and composedness of mind, that may evidence that we belong to him who is meek and merciful.

III. The apostle, having shown (2Pe 2:11) how unlike seducing teachers are to the most excellent creatures, proceeds (2Pe 2:12) to show how like they are to the most inferior: they are like the horse and mule, which have no understanding; they are as natural brute beasts, made to be taken and destroyed. Men, under the power of sin, are so far from observing divine revelation that they do not exercise reason, nor act according to the direction thereof. They walk by sight, and not by faith, and judge of things according to their senses; as these represent things pleasant and agreeable, so they must be approved and esteemed. Brute-creatures follow the instinct of their sensitive appetite, and sinful man follows the inclination of his carnal mind; these refuse to employ the understanding and reason God has given them, and so are ignorant of what they might and ought to know; and therefore observe, 1. Ignorance is the cause of evil-speaking; and, 2. Destruction will be the effect of it. These persons shall be utterly destroyed in their own corruption. Their vices not only expose them to the wrath of God in another world, but often bring them to misery and ruin in this life; and surely such impudent offenders, who glory in their shame, and to whom openness in sin is an improvement of the pleasure of sinning, most justly deserve all the plagues of this life and the pains of the next in the greatest extremity. Therefore whatever they meet with is the just reward of their unrighteousness. Such sinners as sport themselves in mischief deceive themselves and disgrace all they belong to, for by one sort of sins they prepare themselves for another; their extravagant feastings, their intemperance in eating and drinking, bring them to commit all manner of lewdness, so that their eyes are full of adultery, their wanton looks show their own impure lusts and are designed and directed to kindle the like in others; and this is what they cannot cease from - the heart is insatiate in lusting and the eye incessant in looking after what may gratify their unclean desires, and those who are themselves impudent and incessant in sin are very diligent and often successful in deceiving others and drawing others into the same excess of riot. But here observe who those are who are in the greatest danger of being led away into error and impiety, even the unstable. Those whose hearts are not established with grace are easily turned into the way of sin, or else such sensual wretches would not be able to prevail upon them, for these are not only riotous and lascivious, but covetous also, and these practices their hearts are exercised with; they pant after riches, and the desire of their souls is to the wealth of this world: it is a considerable part of their work to contrive to get wealth; in this their hearts are exercised, and then they execute their projects; and, if men abandon themselves to all sorts of lusts, we cannot wonder that the apostle should call them cursed children, for they are liable to the curse of God denounced against such ungodly and unrighteous men, and they bring a curse upon all who hearken and adhere to them.

IV. The apostle (2Pe 2:15, 2Pe 2:16) proves that they are cursed children, even such covetous persons as the Lord abhors, by showing, 1. They have forsaken the right way; and it cannot be but such self-seekers must be out of the right way, which is a self-denying way. 2. They have gone into a wrong way: they have erred and strayed from the way of life, and gone over into the path which leads to death, and takes hold of hell; and this he makes out by showing it to be the way of Balaam, the son of Bosor. (1.) That is a way of unrighteousness into which men are led by the wages of unrighteousness. (2.) Outward temporal good things are the wages sinners expect and promise themselves, though they are often disappointed. (3.) The inordinate love of the good things of this world turns men out of the way which leads to the unspeakably better things of another life; the love of riches and honour turned Balaam out of the way of his duty, although he knew that the way he took displeased the Lord. (4.) Those who from the same principle are guilty of the same practices with notorious sinners are, in the judgment of God, the followers of such vile offenders, and therefore must reckon upon being at last where they are: they shall have their portion with those in another world whom they imitated in this. (5.) Heinous and hardened sinners sometimes meet with rebukes for their iniquity. God stops them in their way, and opens the mouth of conscience, or by some startling providence startles and affrights them. (6.) Though some more uncommon and extraordinary rebuke may for a little while cool men's courage, and hinder their violent progress in the way of sin, it will not make them forsake the way of iniquity and go over into the way of holiness. If rebuking a sinner for his iniquity could have made a man return to his duty, surely the rebuke of Balaam must have produced this effect; for here is a surprising miracle wrought: the dumb ass, in whose mouth no man can expect to meet with reproof, is enabled to speak, and that with a human voice, and to her owner and master (who is here called a prophet, for the Lord appeared and spoke sometimes to him, Num 22:23, Num 22:24, but indeed he was among the prophets of the Lord as Judas among the apostles of Jesus Christ), and she exposes the madness of his conduct and opposes his going on in this evil way, and yet all in vain. Those who will not yield to usual methods of reproof will be but little influenced by miraculous appearances to turn them from their sinful courses. Balaam was indeed restrained from actually cursing the people, but he had so strong a desire after the honours and riches that were promised him that he went as far as he could, and did his utmost to get from under the restraint that was upon him.

V. The apostle proceeds (2Pe 2:17) to a further description of seducing teachers, whom he sets forth,

1. As wells, or fountains, without water. Observe, (1.) Ministers should be as wells or fountains, where the people may find instruction, direction, and comfort; but (2.) False teachers have nothing of this to impart to those who consult them: the word of truth is the water of life, which refreshes the souls that receive it; but these deceivers are set upon spreading and promoting error, and therefore are set forth as empty, because there is no truth in them. In vain then are all our expectations of being fed and filled with knowledge and understanding by those who are themselves ignorant and empty.

2. As clouds carried with a tempest. When we see a cloud we expect a refreshing shower from it; but these are clouds which yield no rain, for they are driven with the wind, but not of the Spirit, but the stormy wind or tempest of their own ambition and covetousness. They espouse and spread those opinions that will procure most applause and advantage to themselves; and as clouds obstruct the light of the sun, and darken the air, so do these darken counsel by words without knowledge and wherein there is no truth; and, seeing these men are for promoting darkness in this world, it is very just that the mist of darkness should be their portion in the next. Utter darkness was prepared for the devil, the great deceiver, and his angels, those instruments that he uses to turn men from the truth, and therefore for them it is reserved, and that for ever; the fire of hell is everlasting, and the smoke of the bottomless pit rises up for ever and ever. And it is just with God to deal thus with them, because (1.) They allure those they deal with, and draw them into a net, or catch them as men do fish; and, (2.) It is with great swelling words of vanity, lofty expressions, which have a great sound, but little sense. (3.) They work upon the corrupt affections and carnal fleshly lusts of men, proposing what is grateful to them. And, (4.) They seduce persons who in reality avoided and kept at a distance from those who spread and those who embraced hurtful and destructive errors. Observe, [1.] By application and industry men attain a skilfulness and dexterity in promoting error. They are as artful and as successful as the fisher, who makes angling his daily employment. The business of these men is to draw disciples after them, and in their methods and management there are some things worth observing, how they suit their bait to those they desire to catch. [2.] Erroneous teachers have a peculiar advantage to win men over to them, because they have sensual pleasure to take them with; whereas the ministers of Christ put men upon self-denial, and the mortifying of those lusts that others gratify and please: wonder not therefore that truth prevails no more, or that errors spread so much. [3.] Persons who have for a while adhered to the truth, and kept clear of errors, may by the subtlety and industry of seducers be so far deceived as to fall into those errors they had for a while clean escaped. "Be therefore always upon your guard, maintain a godly jealousy of yourselves, search the scriptures, pray for the Spirit to instruct and establish you in the truth, walk humbly with God, and watch against every thing that may provoke him to give you up to a reprobate mind, that you may not be taken with the fair and specious pretences of these false teachers, who promise liberty to all who will hearken to them, not true Christian liberty for the service of God, but a licentiousness in sin, to follow the devices and desires of their own hearts."To prevent these men's gaining proselytes, he tells us that, in the midst of all their talk of liberty, they themselves are the vilest slaves, for they are the servants of corruption; their own lusts have gotten a complete victory over them, and they are actually in bondage to them, making provision for the flesh, to satisfy its cravings, comply with its directions, and obey its commands. Their minds and hearts are so far corrupted and depraved that they have neither power nor will to refuse the task that is imposed on them. They are conquered and captivated by their spiritual enemies, and yield their members servants of unrighteousness: and what a shame it is to be overcome and commanded by those who are themselves the servants of corruption, and slaves to their own lusts! This consideration should prevent our being led away by these seducers; and to this he adds another (2Pe 2:20): it is not only a shame and disgrace to be seduced by those who are themselves the slaves of sin, and led captive by the devil at his pleasure, but it is a real detriment to those who have clean escaped from those who live in error, for hereby their latter end is made worse than their beginning. Here we see, First, It is an advantage to escape the pollutions of the world, to be kept from gross and scandalous sins, though men are not thoroughly converted and savingly changed; for hereby we are kept from grieving those who are truly serious and emboldening those who are openly profane; whereas, if we run with others to the same excess of riot and abandon ourselves to the sins of the age, we afflict and dishearten those who endeavour to walk as becomes the gospel, and strengthen the hands of those who are already engaged in open rebellion against the Most High, as well as alienate ourselves more from God, and harden our hearts against him. Secondly, Some men are, for a time, kept from the pollutions of the world, by the knowledge of Christ, who are not savingly renewed in the spirit of their mind. A religious education has restrained many whom the grace of God has not renewed: if we receive the light of the truth, and have a notional knowledge of Christ in our heads, it may be of some present service to us; but we must receive the love of the truth, and hide God's word in our heart, or it will not sanctify and save us. Thirdly, Those who have, for a time, escaped the pollutions of the world, are at first ensnared and entangled by false teachers, who first perplex men with some plausible and specious objections against the truths of the gospel; and the more ignorant and unstable are hereby made to stagger, and brought to question the truth of doctrines they have received, because they cannot solve all the difficulties, nor answer all the objections, that are urged by these seducers. Fourthly, When men are once entangled, they are easily overcome; therefore should Christians keep close to the word of God, and watch against those who seek to perplex and bewilder them, and that because, if men who have once escaped are again entangled, the latter end is worse with them than the beginning.

VI. The apostle, in the last two verses of the chapter, sets himself to prove that a state of apostasy is worse than a state of ignorance; for it is a condemning of the way of righteousness, after they have had some knowledge of it, and expressed some liking to it; it carries in it a declaring that they have found some iniquity in the way of righteousness and some falsehood in the word of truth. Now to bring up such an evil report upon the good way of God, and such a false charge against the way of truth, must necessarily expose to the heaviest condemnation; the misery of such deserters of Christ and his gospel is more unavoidable and more intolerable than that of other offenders; for, 1. God is more highly provoked by those who by their conduct despise the gospel, as well as disobey the law, and who reproach and pour contempt upon God and his grace. 2. The devil more narrowly watches and more closely confines those whom he has recovered, after they had once gone off from him and professed to be the followers of the Lord Jesus Christ (Mat 12:45); they are kept under a stronger guard, and no wonder it should be so when they have licked up their own vomit again, returning to the same errors and impieties that they had once cast off and seemed to detest and loathe, and wallowing in that filthiness from which they appeared once to be really cleansed. Well, if the scripture gives such an account of Christianity on the one hand, and of sin on the other, as we have here in these two verses, we certainly ought highly to approve of the former and persevere therein, because it is a way of righteousness, and a holy commandment, and to loathe and keep at the greatest distance from the latter because it is set forth as most offensive and abominable.

Barclay: 2Pe 2:4-11

Here is a passage which for us combines undoubted power and equally undoubted obscurity. The white heat of its rhetorical intensity glows through it to this day; but it moves in allusions which would be terrifyingly effective to those who heard it for the first time, but which have become unfamiliar to us today. It cites three notorious examples of sin and its destruction; and in two of the cases it shows how, when sin was obliterated, righteousness was rescued and preserved by the mercy and the grace of God. Let us look at these examples one by one.

(1) The Sin Of The Angels

Before we retell the story which lies behind this in Jewish legend, there are two separate words at which we must look.

Peter says that God condemned the sinning angels to the lowest depths of hell. Literally the Greek says that God condemned the angels to Tartarus (tartaroun, 5020). Tartarus was not a Hebrew conception but Greek. In Greek mythology Tartarus was the lowest hell; it was as far beneath Hades as the heaven is high above the earth. In particular it was the place into which there had been cast the Titans who had rebelled against Zeus, the Father of gods and men.

The second word is that which speaks of the pits of darkness. Here there is a doubt. There are two Greek words, both rather uncommon, which are confused in this passage. One is siros or seiros which originally meant a great earthenware jar for the storing of grain. Then it came to mean the great underground pits in which grain was stored and which served as granaries. Siros has come into English via Provencal in the form of silo, which still describes the towers in which grain is stored. Still later the word went on to mean a pit in which a wolf or other wild animal was trapped. If we think that this is the word which Peter uses, and according to the best manuscripts it is, it will mean that the wicked angels were cast into great subterranean pits and kept there in darkness and in punishment. This well suits the idea of a Tartarus beneath the lowest depths of Hades.

But there is a very similar word seira (4577), which means a chain. This is the word which the King James Version translates when it speaks of chains of darkness (2Pe 2:4). The Greek manuscripts of Second Peter vary between seiroi (4577), pits, and seirai (4577), chains. But the better manuscripts have seiroi (4577), and pits o darkness makes better sense than chains of darkness; so we may take seiros (4577) as right, and assume that here the King James Version is in error.

The story of the fall of the angels is one which rooted itself deeply in Hebrew thought and which underwent much development as the years went on. The original story is in Gen 6:1-5. There the angels are called the sons of God, as they commonly are in the Old Testament. In Job, the sons of God come to present themselves before the Lord, and Satan comes amongst them (Job 1:6; compare Job 2:1; Job 38:7). The Psalmist speaks of the sons of gods (Psa 89:6). These angels came to earth and seduced mortal women. The result of this lustful union was the race of giants; and through them wickedness came upon the earth. Clearly this is an old, old story belonging to the childhood of the race.

This story was much developed in the Book of Enoch, and it is from it that Peter is drawing his allusions, for in his day that was a book which everyone would know. In Enoch the angels are called The Watchers. Their leader in rebellion was Semjaza or Azazel. At his instigation they descended to Mount Hermon in the days of Jared, the father of Enoch. They took mortal wives and instructed them in magic and in arts which gave them power. They produced the race of the giants, and the giants produced the nephilim (05303), the giants who inhabited the land of Canaan and of whom the people were afraid (Num 13:33).

These giants became cannibals and were guilty of every kind of lust and crime, and especially of insolent arrogance to God and man. The apocryphal literature has many references to them and their pride. Wisdom (Wis 14:6) tells how the proud giants perished. Ecclesiasticus (Sir 16:7) tells how the ancient giants fell away in the strength of their foolishness. They had no wisdom and they perished in their folly (Bar 3:26-28). Josephus says that they were arrogant and contemptuous of all that was good and trusted in their own strength (Antiquities 1.3.1). Job says that God charged his angels with folly (Job 4:18).

This old story makes a strange and fleeting appearance in the letters of Paul. In 1Co 11:10Paul says that women must have their hair covered in the Church because of the angels. Behind that strange saying lies the old belief that it was the loveliness of the long hair of the women of the olden times which moved the angels to desire, and Paul wishes to see that the angels are not tempted again.

In the end even men complained of the sorrow and misery brought into the world by these giants through the sin of the angels. The result was that God sent out his archangels. Raphael bound Azazel hand and foot and shut him up in darkness; Gabriel slew the giants; and the Watchers, the sinning angels, were shut up in the abysses of darkness under the mountains for seventy generations and then confined for ever in everlasting fire. Here is the story which is in Peter's mind; and which his readers well knew. The angels had sinned and God had sent his destruction, and they were shut up for ever in the pits of darkness and the depths of hell. That is what happens to rebellious sin.

The story does not stop there; and it reappears in another of its forms in this passage of Second Peter. In 2Pe 2:10Peter speaks of those who live lives dominated by the polluting lusts of the flesh and who despise the celestial powers. The word is kuriotes (2963), which is the name of one of the ranks of angels. They speak evil of the angelic glories. The word is doxai (1391), which also is a word for one of the ranks of angels. They slander the angels and bring them into disrepute.

Here is where the second turn of the story comes in. Obviously this story of the angels is very primitive and, as time went on, it became rather an awkward and embarrassing story because of its ascription of lust to angels. So in later Jewish and Christian thought two lines of thought developed. First, it was denied that the story involved angels at all. The sons of God were said to be good men who were the descendants of Seth, and the daughters of men were said to be evil women who were the daughters of Cain and corrupted the good men. There is no scriptural evidence for this distinction and this way of escape. Second, the whole story was allegorised. It was claimed, for instance by Philo, that it was never meant to be taken literally and described the fall of the human soul under the attack of the seductions of lustful pleasures. Augustine declared that no man could take this story literally and talk of the angels like that. Cyril of Alexandria said that it could not be taken literally, for did not Jesus say that in the after-life men would be like angels and there would be no marrying or giving in marriage (Mat 22:30)? Chrysostom said that, if the story was taken literally, it was nothing short of blasphemy. And Cyril went on to say that the story was nothing other than an incentive to sin, if it was taken as literally true.

It is clear that men began to see that this was indeed a dangerous story. Here we get our clue as to what Peter means when he speaks of men who despise the celestial powers and bring the angelic glories into disrepute by speaking slanderously of them. The men whom Peter was opposing were turning their religion into an excuse for blatant immorality. Cyril of Alexandria makes it clear that in his day the story could be used as an incentive to sin. Most probably what was happening was that the wicked men of Peter's time were citing the example of the angels as a justification for their own sin. They were saying, "If angels came from heaven and took mortal women, why should not we?" They were making the conduct of the angels an excuse for their own sin.

We have to go still further with this passage. In 2Pe 2:11it finishes very obscurely. It says that angels who are greater in strength and in power do not bring a slanderous charge against them in the presence of God. Once again Peter is speaking allusively, in a way that would be clear enough to the people of his day but which is obscure to us. His reference may be to either of two stories.

(a) He may be referring to the story to which Jude refers in Jd 9 ; that the archangel Michael was entrusted with the burying of the body of Moses. Satan claimed the body on the grounds that all matter belonged to him and that once Moses had murdered an Egyptian. Michael did not bring a railing charge against Satan; all he said was: "The Lord rebuke you." The point is that even an angel so great as Michael would not bring an evil charge against an angel so dark as Satan. He left the matter to God. If Michael refrained from slandering an evil angel, how can men bring slanderous charges against the angels of God?

(b) He may be referring to a further development of the Enoch story. Enoch tells that when the conduct of the giants on earth became intolerable, men made their complaint to the archangels Michael, Uriel, Gabriel and Raphael. The archangels took this complaint to God; but they did not rail against the evil angels who were responsible for it all; they simply took the story to God, for him to deal with (Enoch 9).

As far as we can see today, the situation behind Peter's allusions is that the wicked men who were the slaves of lust claimed that the angels were their examples and their justification and so slandered them; Peter reminds them that not even archangels dared slander other angels and demands how men can dare to do so.

This is a strange and difficult passage; but the meaning is clear. Even angels, when they sinned, were punished. How much more shall men be punished? Angels could not rebel against God and escape the consequences. How shall men escape? And men need not seek to put the blame on others, not even on angels; nothing but their own rebelliousness is responsible for their sin.

(2) The Men Of The Flood And The Rescue Of Noah

The second illustration of the destruction of wickedness which Peter chooses may be said to lead on from the first. The sin introduced into the world by the sinning angels led to that intolerable sin which ended in the destruction by the deluge (Gen 6:5). In the midst of this destruction God did not forget those who had clung to him, Noah was saved together with seven others, his wife, his sons, Shem, Ham, and Japhet, and their wives. In Jewish tradition Noah acquired a very special place. Not only was he regarded as the one man who had been saved; but also as the preacher who had done his best to turn men from the evil of their ways. Josephus says, "Many angels of God lay with women and begat sons, who were violent and who despised all good, on account of their reliance on their own strength.... But Noah displeased and distressed at their behaviour, tried to induce them to alter their dispositions and conduct for the better" (Antiquities 1.3.1).

Attention in this passage is concentrated not so much on the people who were destroyed as on the man who was saved. Noah is offered as the type of man who, amidst the destruction of the wicked, receives the salvation of God. His outstanding qualities were two.

(i) In the midst of a sinning generation he remained faithful to God. Later Paul was to urge his people to be not conformed to the world but transformed from it (Rom 12:2). It may well be said that often the most dangerous sin of all is conformity. To be the same as others is always easy; to be different is always difficult. But from the days of Noah until now he who would be the servant of God must be prepared to be different from the world.

(ii) The later legends pick out another characteristic of Noah. He was the preacher of righteousness. The word for preacher used here is kerux (2783), which literally means a herald. Epictetus called the philosopher the kerux (2783) of the gods. The preacher is the man who brings to men an announcement from God. Here is something of very considerable significance. The good man is concerned not only with the saving of his own soul but just as much with the saving of the souls of others. He does not, in order to preserve his own purity live apart from men. He is concerned to bring God's message to them. A man ought never to keep to himself the grace which he has received. It is always his duty to bring light to those who sit in darkness, guidance to the wanderer and warning to those who are going astray.

(3) The Destruction Of Sodom And Gomorrah And The Rescue Of Lot

The third example is the destruction of Sodom and Gomorrah and the rescue of Lot.

The terrible and dramatic story is told in Gen 18-19. It begins with Abraham's plea that God should not destroy the righteous with the guilty and his request that, if even ten just men are found in these cities, they may be spared (Gen 18:16-33). Then follows one of the grimmest tales in the Old Testament.

The angelic visitors came to Lot and he persuaded them to stay with him; but his house was surrounded by the men of Sodom demanding that these strangers might be brought out for them to use for their unnatural lust (Gen 19:1-11). By that terrible deed--at once the abuse of hospitality, the insulting of angels and the raging of unnatural lust--the doom of the cities was sealed. As the destruction of heaven came upon them Lot and his family were saved, except his wife, who lingered and looked back and turned into a pillar of salt (Gen 19:12-26). "So it was that, when God destroyed the cities of the valley, God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot dwelt" (Gen 19:29). Here again is the story of the destruction of sin and the rescue of righteousness. As in Noah, we see in Lot the characteristics of the righteous man.

(i) Lot lived in the midst of evil, and the very sight of it was a constant distress to him. Moffatt reminds us of the saying of Newman: "Our great security against sin lies in being shocked at it." Here is something very significant. It often happens that, when evils first emerge, people are shocked at them; but, as time goes on, they cease to be shocked at them and accept them as a matter of course. There are many things at which we ought to be shocked. In our own generation there are the problems of prostitution and promiscuity, drunkenness and drugs, the extraordinary gambling fever which has the country in its grip, the breakdown of the marriage bond, violence, vandalism and crime, death upon the roads, still-existing slum conditions and many others. In many cases the tragedy is that these things have ceased to shock and are accepted in a matter-of-fact style as part of the normal order of things. For the good of the world and of our own souls, we must keep alive the sensitiveness which is shocked by sin.

(ii) Lot lived in the midst of evil, and yet he escaped its taint. Amidst the sin of Sodom he remained true to God. If a man will remember it, he has in the grace of God an antiseptic which will preserve him from the infection of sin. No man need be the slave of the environment in which he happens to find himself.

(iii) When the worst came to the worst, Lot was willing to make a clean break with his environment. He was prepared, however much he did not want to do so, to leave it for ever. It was because his wife was not prepared to make the clean break that she perished. There is a strange verse in the Old Testament story. It says that, when Lot lingered, the angelic messengers took hold of his hand (Gen 19:16). There are times when the influence of heaven tries to force us out of some evil situation. It may come to any man to have to make the choice between security and the new start; and there are times when a man can save his soul only by breaking clean away from his present situation and beginning all over again. It was in doing just this that Lot found his salvation; and it was in failing to do just this that his wife lost hers.

Barclay: 2Pe 2:4-11

2Pe 2:9-11give us a picture of the evil man. Peter with a few swift, vivid strokes of the pen paints the outstanding characteristics of him who may properly be called the bad man.

(i) He is the desire-dominated man. His life is dominated by the lusts of the flesh. Such a man is guilty of two sins.

(a) Every man has two sides to his nature. He has a physical side; he has instincts, passions and impulses which he shares with the animal creation. These instincts are good--if they are kept in their proper place. They are even necessary for the preservation of individual life and the continuation of the race. The word temperament literally means a mixture. The picture behind it is that human nature consists of a large variety of ingredients all mixed together. It is clear that the efficacy of any mixture depends on each ingredient being there in its proper proportion. Wherever there is either excess or defect the mixture is not what it ought to be. Man has a physical nature and also a spiritual nature; and manhood depends on a correct mixture of the two. The desire-dominated man has allowed his animal nature to usurp a place it should not have; he has allowed the ingredients to get out of proportion and the recipe for manhood has gone wrong.

(b) There is a reason for this loss of proportion--selfishness. The root evil of the lust-dominated life is that it proceeds on the assumption that nothing matters but the gratification of its own desires and the expression of its own feelings. It has ceased to have any respect or care for others. Selfishness and desire go hand in hand.

The bad man is he who has allowed one side of his nature a far greater place than it ought to have and who has done so because he is essentially selfish.

(ii) He is the audacious man. The Greek is tolmetes (5113), from the verb tolman (5111), to dare. There are two kinds of daring. There is the daring which is a noble thing, the mark of true courage. There is the daring which is an evil thing, the shameless performance of things which are an affront to decency and right. As the character in Shakespeare had it: "I dare do all becomes a man. Who dares do more is none." The bad man is he who has the audacity to defy the will of God as it is known to him.

(iii) He is the self-willed man. Self-willed is not really an adequate translation. The Greek is authades (829), derived from autos (846), self, and hadon, pleasing, and used of a man who had no idea of anything other than pleasing himself. In it there is always the element of obstinacy. If a man is authades (829), no logic, nor common sense, nor appeal, nor sense of decency will keep him from doing what he wants to do. As R. C. Trench says, "Thus obstinately maintaining his own opinion, or asserting his own rights, he is reckless of the rights, opinions and interests of others." The man who is authades (829) is stubbornly and arrogantly and even brutally determined on his own way. The bad man is he who has no regard for either human appeal or divine guidance.

(iv) He is the man who is contemptuous of the angels. We have already seen how this goes back to allusions in Hebrew tradition which are obscure to us. But it has a wider meaning. The bad man insists on living in one world. To him the spiritual world does not exist and he never hears the voices from beyond. He is of the earth earthy. He has forgotten that there is a heaven and is blind and deaf when the sights and sounds of heaven break through to him.

Barclay: 2Pe 2:12-14

Peter launches out into a long passage of magnificent invective. Through it glows the fiery heat of flaming moral indignation.

The evil men are like brute beasts, slaves of their animal instincts. But a beast is born only for capture and death, says Peter; it has no other destiny. Even so, there is something self-destroying in fleshly pleasure. To make such pleasure the be-all and the end-all of life is a suicidal policy and in the end even the pleasure is lost. The point Peter is making is this, and it is eternally valid--if a man dedicates himself to these fleshly pleasures, in the end he so ruins himself in bodily health and in spiritual and mental character, that he cannot enjoy even them. The glutton destroys his appetite in the end, the drunkard his health, the sensualist his body, the self-indulgent his character and peace of mind.

These men regard daylight debauchery, dissipated revelling, abandoned carousing as pleasure. They are blots on the Christian fellowship; they are like the blemishes on an animal, which make it unfit to be offered to God. Once again we must note that what Peter is saying is not only religious truth but also sound common sense. The pleasures of the body are demonstrably subject to the law of diminishing returns. In themselves they lose their thrill, so that as time goes on it takes more and more of them to satisfy. The luxury must become ever more luxurious; the wine must flow ever more freely; everything must be done to make the thrill sharper and more intense. Further, a man becomes less and less able to enjoy these pleasures. He has given himself to a life that has no future and to pleasure which ends in pain.

Peter goes on. In 2Pe 2:14he uses an extraordinary phrase which, strictly, will not translate into English at all. We have translated it: "They have eyes full of adultery." The Greek literally is: "They have eyes which are full of an adulteress." Most probably the meaning is they see a possible adulteress in every woman, wondering how she can be persuaded to gratify their lusts. "The hand and the eye," said the Jewish teachers, "are the brokers of sin." As Jesus said, such people look in order to lust (Mat 5:28). They have come to such a stage that they cannot look on anyone without lust's calculation.

As Peter speaks of this, there is a terrible deliberateness about it. They have hearts trained in unbridled ambition for the things they have no right to have. We have taken a whole phrase to translate the one word pleonexia (4124) which means the desire to have more of the things which a man has no right even to desire, let alone have. The picture is a terrible one. The word used for trained is used for an athlete exercising himself for the games. These people have actually trained their minds to concentrate on nothing but the forbidden desire. They have deliberately fought with conscience until they have destroyed it; they have deliberately struggled with their finer feelings until they have strangled them.

There remains in this passage one further charge. It would be bad if these people deluded only themselves; it is worse that they delude others. They entrap souls not firmly founded in the faith. The word used for to entrap is deleazein (1185), which means to catch with a bait. A man becomes really bad when he sets out to make others as bad as himself. The hymn has it:

All the mischief we have wrought,

All forbidden things we've sought,

All the sin to others taught:

Forgive, O Lord, for Jesus' sake.

Every man must bear the responsibility for his own sins, but to add to that the responsibility for the sins of others is to carry an intolerable burden.

Barclay: 2Pe 2:15-16

Peter likens the evil men of his time to the prophet Balaam. In the popular Jewish mind Balaam had come to stand as the type of all false prophets. His story is told in Num 22-24. Balak, King of Moab, was alarmed at the steady and apparently irresistible advance of the Israelites. In an attempt to check it he sent for Balaam to come and curse the Israelites for him, offering him great rewards. To the end of the day Balaam refused to curse the Israelites, but his covetous heart longed after the rich rewards which Balak was offering. At Balak's renewed request Balaam played with fire enough to agree to meet him. On the way his ass stopped, because it saw the angel of the Lord standing in its path, and rebuked Balaam.

It is true that Balaam did not succumb to Balak's bribes, but if ever a man wanted to accept a bribe, that man was he. In Num 25 there follows another story. It tells how the Israelites were seduced into the worship of Baal and into lustful alliances with Moabite women. Jewish belief was that Balaam was responsible for leading the children of Israel astray; and when the Israelites entered into possession of the land, "Balaam the son of Beor they slew with the sword" (Num 31:8). In view of all this Balaam became increasingly the type of the false prophet. He had two characteristics which were repeated in the evil men of Peter's day.

(i) Balaam was covetous. As the Numbers story unfolds we can see his fingers itching to get at the gold of Balak. True, he did not take it; but the desire was there. The evil men of Peter's day were covetous; out for what they could get and ready to exploit their membership of the Church for gain.

(ii) Balaam taught Israel to sin. He led the people out of the straight and into the crooked way. He persuaded them to forget their promises to God. The evil men of Peter's day were seducing Christians from the Christian way and causing them to break the pledges of loyalty they had given to Jesus Christ.

The man who loves gain and who lures others to evil for ever stands condemned.

Barclay: 2Pe 2:17-22

Peter is still rolling out his tremendous denunciation of the evil men.

They flatter only to deceive. They are like wells with no water and like mists blown past by a squall of wind. Think of a traveller in the desert being told that ahead lies a spring where he can quench his thirst and then arriving at that spring to find it dried up and useless. Think of the husbandman praying for rain for his parched crops and then seeing the cloud that promised rain blown uselessly by. As Bigg has it: "A teacher without knowledge is like a well without water." These men are like Milton's shepherds whose "hungry sheep look up and are not fed." They promise a gospel and in the end have nothing to offer the thirsty soul.

Their teaching is a combination of arrogance and futility. Christian liberty always carries danger. Paul tells his people that they have indeed been called to liberty but that they must not use it for an occasion to the flesh (Gal 5:13). Peter tells his people that indeed they are free but they must not use their freedom as a cloak of maliciousness (1Pe 2:16). These false teachers offered freedom, but it was freedom to sin as much as a man liked. They appealed not to the best but to the worst in a man. Peter is quite clear that they did this because they were slaves to their own lusts. Seneca said, "To be enslaved to oneself is the heaviest of all servitudes." Persius spoke to the lustful debauchees of his day of "the masters that grow up within that sickly breast of yours." These teachers were offering liberty when they themselves were slaves, and the liberty they were offering was the liberty to become slaves of lust. Their message was arrogant because it was the contradiction of the message of Christ; it was futile because he who followed it would find himself a slave. Here again in the background is the fundamental heresy which makes grace a justification for sin instead of a power and a summons to nobility.

If they have once known the real way of Christ and have relapsed into this, their case is even worse. They are like the man in the parable whose last state was worse than his first (Mat 12:45; Luk 11:26). If a man has never known the right way, he cannot be condemned for not following it. But, if he has known it and then deliberately taken the other way, he sins against the light; and it were better for him that he had never known the truth, for his knowledge of the truth has become his condemnation. A man should never forget the responsibility which knowledge brings.

Peter ends with contempt. These evil men are like dogs who return to their vomit (Pro 26:11) or like a sow which has been scrubbed and then goes back to rolling in the mud. They have seen Christ but are so morally degraded by their own choice that they prefer to wallow in the depths of sin rather than to climb the heights of virtue. It is a dreadful warning that a man can make himself such that in the end the tentacles of sin are inextricably around him and virtue for him has lost its beauty.

Constable: 2Pe 2:1-22

IV. THE DANGER TO THE CHRISTIAN 2:1-22

Peter next warned his readers of the false teachers who presented a message contradictory to that of the apostles to help them avoid their influence. In chapter 1 Peter stressed the importance of building oneself up spiritually. In chapter 2 he described the reason it is important that we are strong. He began by describing the characteristics of false teachers, then the consequences of their teaching, then their conduct, and finally their condemnation. The connecting link with the end of chapter 1 is the reference to the Old Testament prophets.

"Only Christ's withering woes on hypocritical leaders in Matthew 23 and the parallel picture in the Epistle of Jude convey the same severe denunciation of false teachers contained in this chapter."⁷¹

This whole chapter gives evidence of being written out of great emotional concern. Peter did not discuss his subject of false teachers in a cool, logical fashion. He kept returning to previous thoughts and adding additional information. Some of his sentences are quite long and involved. His thoughts seem to have been rushing ahead of his ability to state them.

Constable: 2Pe 2:4-10

B. The Consequences of False Teaching 2:4-10a

Peter next described the consequences that follow false teaching to help his readers see the importance of avoiding it.

"Verses 4-10a form one long, complex conditional sentence; verses 4-8 form the conditional statement, and verses 9-10a the conclusion. This long sentence skillfully combines the different aspects involved in God's judicial dealings with mankind."⁸⁵

"Now Peter will give us three examples of apostates in the past. His first example is of the angels who sinned (v. 4), and it is an example of how the Devil works. His second example is that of the world of Noah's day (v. 5), and it is the example of the world. The third example (v. 6) is the turning of the cities of Sodom and Gomorrah into ashes, and that is the example of the flesh."⁸⁶

2:4 We could translate the "ifs" in verses 4, 6, and 7 "since."⁸⁷ Angels are in many respects superior to humans, yet God judged even them for sinning by consigning them to tartarosas (hell). This is the only reference to "Tartarus" in the Bible. This term evidently originated in Greek mythology.⁸⁸ This is probably the same angelic rebellion to which Jude referred (Jude 6). Tartarus is evidently a holding place of darkness and bondage.⁸⁹ God will send these angels from Tartarus to the lake of fire, their terminal place of punishment, after He judges them finally (cf. Matt. 25:41). These angels appear to be those that rebelled with Satan. However since they are in bondage now they are evidently not the demons that assist Satan in his work on earth now.⁹⁰ We should probably not equate these angels with the "sons of God" that Moses wrote about in Genesis 6:1-4.⁹¹

2:5 God did not spare the sinners in the ancient world of Noah's day. Consequently there is no basis for supposing that He will spare any sinner in the world today. Both types of sinners are ungodly. Peter called Noah a herald of righteousness here (cf. 1 Pet. 3:19). By his words and deeds Noah proclaimed righteousness to his ungodly neighbors. By referring to seven others whom God saved with Noah (i.e., his family members), Peter was probably hinting that he was the beginning of a new creation.

"The reason for this stress is perhaps to be found in the eschatological symbolism of the number eight, which represented an eighth day of new creation, following the seven days of the old creation's history (cf 2 Enoch 33:1-2; Barn. 15:9). Early Christians associated this symbolism with Sunday, the eighth day' (Barn. 15:9: Justin, Dial. 24.1: 41.4; 138.1). Sunday was the eighth day because it was the day of Christ's resurrection in which the new creation was begun . . .

"Noah, preserved from the old world to be the beginning of the new world after the Flood, is a type of faithful Christians who will be preserved from the present world to inherit the new world after the judgment."⁹²

Many Bible students believe that the pattern of Noah's deliverance before the Flood prefigures the pretribulation rapture of Christians.

2:6 God already demonstrated that He would judge ungodly sinners with fire when he destroyed Sodom and Gomorrah. The ungodly from then on should not expect to escape the same fate, though the fire that will judge them will be eternal. God also delivered Lot and his family before He brought fiery judgment on his world (cf. the pretribulation rapture; 1 Thess. 5:9-10).

"Undoubtedly the author sees the judgment of Sodom and Gomorrah by fire as a pattern for the fiery judgment of the ungodly at the Parousia (3:7)."⁹³

"It has well been said that if God spares today's cities from judgment, He will have to apologize to Sodom and Gomorrah."⁹⁴

All three of Peter's examples (vv. 4-6) deal with unbelievers. These were the primary focus of Peter's warning. If there were some believers among the false teachers, Peter undoubtedly intended that they should take these warnings to heart even though they would not suffer the same eternal judgment as unbelievers.

2:7-9 This example shows that God will not only punish the wicked but He will also extricate the righteous from the judgment He will send on the ungodly that surround them. This example, as well as the example of Noah (v. 5), assured Peter's faithful readers that God would not lose them in the mass of sinners whom He would judge. The destruction of Jerusalem was going to destroy the unbelieving Jews living there in A.D. 70.⁹⁵ However the primary warning deals with eschatological deliverance and punishment at the return of Christ.⁹⁶

Of course, many righteous people have died along with the ungodly in what have appeared to be God's judgments. One example of this is the faithful remnant in Israel who died in the wars that resulted in Israel and Judah's captivities. Note that Peter said God is able to deliver the righteous. He did not say that He would do so in every case. This is still a ground for comfort. If the will of God be so, the righteous will not suffer with the wicked. In the end God will separate these two groups eternally, and no righteous person will suffer eternal judgment (cf. Matt. 13:30).

Had Peter not told us Lot was a righteous man we might have concluded otherwise. This strengthens Peter's illustration.

"Righteous' is a relative term; and in this case we must look at Lot both in comparison with the defective morality of the age and also with the licentiousness of those with whom he is here contrasted. Moreover, in the midst of this corruption he preserves some of the brighter features of his purer nomad life."⁹⁷

We cannot always tell who the righteous are, but God knows. How a person behaves may be misleading. Not only may some unbelievers appear to be saints, but some believers, such as Lot, appear to be unsaved. If every genuine believer gives evidence of his salvation by his good works, as some interpreters assert, then Lot was the exception to the rule. It seems more likely that Lot was what the New Testament calls a carnal believer.

"It is possible for a Christian to live close to sin, but he may barely escape with his life."⁹⁸

2:10a Here is another indication that the false teachers Peter warned of indulged their fleshly passions (v. 2). To do so they had to despise the authority of the apostles, the teaching of their Bibles, and God. However, Peter's reference to "authority" is probably a general one indicating the principle of authority.⁹⁹

"Those who subject themselves to the flesh cannot be subject to the Lord."¹⁰⁰

"False teaching and false behaviour ultimately always produce suffering and disaster, be it in Lot's day, in Peter's, or in our own."¹⁰¹

"The main idea in these verses comes across clearly: God judges those who obstinately disregard his commands while he protects those who stay faithful to him."¹⁰²

Constable: 2Pe 2:10-19

C. The Conduct of False Teachers 2:10b-19

Peter next emphasized the conduct of false teachers to motivate his readers to turn away from them.

2:10b "Daring" means bold to the point of being presumptuous, and "self-willed" is arrogant.

"They are concerned about doing their own thing as opposed to doing God's will. Their theme song is I Did It My Way!'"¹⁰³

"Angelic majesties" is literally "glories" (Gr. doxas) and probably refers to evil angels. Another less probable view is that they describe angels who are more morally excellent than the false teachers.

2:11 This behavior of the false teachers is totally inappropriate as is clear from the conduct of beings who are of a higher order than humans. Good angels do not slander evil angels (the "angelic majesties" of verse 10) in the heavenly courts (cf. Jude 9).

2:12 Rather than behaving as good angels do the false teachers would act like animals. They would follow their lower instincts, their natural desires, instead of their reasons. Animals live purely by instinct. Peter believed the false teachers deserved treatment similar to animals therefore. The last clause is a play on words in Greek. The idea is that they will perish as beasts, like so much meat (cf. Jude 10). Peter did not mean they would escape eternal condemnation.

"As animals are trapped through their eagerness to satisfy their appetite, so self-indulgence betrays these men to their ruin."¹⁰⁴

2:13 God will give them punishment in keeping with their crimes (Rom. 6:23; Gal. 6:7). Rather than concealing their carousing under the cover of darkness, they shamelessly practice immorality in broad daylight. The pagans did this in their worship of false gods. Pagan worship often involved "sacred" prostitution. These practices were similar to stains on the clean fabric of the church, blemishes on its countenance, since the practitioners claimed to be Christians (cf. Eph. 5:27). The faithful Christians did not carouse. The false teachers did the carousing, but they did it as part of the Christian community. Peter could say they revelled in their deceptions since they practiced immoral revelling while claiming to be followers of Christ.

"Like the blemishes on an animal not fit for sacrifice (Lev 1:3) or on a man not fit for priestly service (Lev 21:21), these immoral people were frustrating the church's aim of holiness and could make the church unfit to be presented as a sacrifice to God."¹⁰⁵

2:14 The person who has eyes full of adultery is one who thinks only of fornication when he or she sees members of the opposite sex. The false teachers sinned without restraint (cf. Matt. 5:28). Furthermore they lured people not firmly committed to Jesus Christ to join them, as a fisherman lures his prey. They had considerable experience practicing greed and were experts in it. They behaved like children, undisciplined and self-centered, and were under God's judgment.

2:15 The false prophet Balaam counselled Balak, the king of Moab, to invite the Israelites to participate with his people in a feast to honor Moab's gods (Num. 31:16).¹⁰⁶ This worship included sacred prostitution (cf. Num. 25:1-3). Balaam is "the classic example of the false teacher who leads people astray for his own personal gain."¹⁰⁷ The false teachers Peter referred to were also trying to get the Christians to participate in idolatry and immoral practices. They urged the faithful to wander from the narrow path of righteousness back on to the broad way that leads to destruction (cf. Isa. 53:6; Rev. 2:14). Balaam's motive was greed as was the false teachers'. By advocating unrighteousness they gained followers and profited personally.

2:16 Whenever a person rejects God's Word and will, he or she begins to act irrationally because God's Word reveals true reality. Finally right becomes wrong, and wrong becomes right for him or her. That is what happened to Balaam. He became so insensitive that finally God had to use a dumb animal to rebuke him.¹⁰⁸ That donkey was wiser than Balaam (cf. Jude 11).

"It is sufficient to say to one who believes at all in miracles, that it was no more difficult for God to utter thought through the mouth of the ass in the words of men, than to stop men, as he once did, from talking in a given language and cause them to talk in another."¹⁰⁹

2:17 Like the springs and mists Peter described, the false teachers failed to deliver what they promised.

"Heterodoxy is all very novel in the classroom; it is extremely unsatisfying in the parish."¹¹⁰

These teachers were hypocrites (cf. Jude 12). They would spend eternity in the darkness that symbolizes separation from Him who is light (cf. Matt. 25:30; 1 John 1:6; Jude 13) because they turned from the light of God (1 John 1:5). Elsewhere another figure of the final destiny of the lost is the lake of fire (Rev. 20:14-15). Since fire gives light we should probably understand both figures, darkness and fire, to represent two aspects of eternal judgment, namely, separation from God and torment. The figures do not contradict each other.

2:18 The false teachers appealed to their audiences with boastful (lit. swollen) words, promising more than they could deliver, with vain words empty of anything to back them up. Their appeal was to "the lustful desires of sinful human nature" (NIV).

"Grandiose sophistry is the hook, filthy lust is the bait, with which these men catch those whom the Lord had delivered or was delivering."¹¹¹

Furthermore they appealed to people who were only just escaping from those who live in error. This group probably includes new Christians and or older carnal ones who were still in the process of making a final break with their pagan friends.¹¹²

"The average person does not know how to listen to and analyze the kind of propaganda that pours out of the mouths and printing presses of the apostates. Many people cannot tell the difference between a religious huckster and a sincere servant of Jesus Christ."¹¹³

2:19 By promising freedom from eschatological judgment to their hearers while they themselves were the slaves of corruption, the false teachers were ". . . like a 300-pound man selling diet books."¹¹⁴ Slavery, after all, occurs whenever one is under the control of some influence, not just some other person.

"The false teachers reveal the futility of their promise of freedom from moral requirements by living lives enslaved to immorality themselves."¹¹⁵

"Seneca [the Greek Stoic philosopher] said, To be enslaved to oneself is the heaviest of all servitudes.'"¹¹⁶

"Just as a gifted musician finds freedom and fulfillment putting himself or herself under the discipline of a great artist, or an athlete under the discipline of a great coach, so the believer finds true freedom and fulfillment under the authority of Jesus Christ."¹¹⁷

Constable: 2Pe 2:20-22

D. The Condemnation of False Teachers 2:20-22

Peter focused his discussion next on the false teachers' final doom to warn his readers of the serious results of following their instruction.

2:20 To whom does "they" refer? Some interpreters believe the antecedent is the new Christians Peter mentioned at the end of verse 18.¹¹⁸ Others think they are the unstabe, unsaved people who were listening to the gospel.¹¹⁹ Most commentators have concluded, however, that "they" are the false teachers who have been the main subject of Peter's warning throughout this chapter and in the immediately preceding verses (vv. 18-19). What Peter said of them in verses 20-22 seems to bear this out.

"If the allusions in vv. 20-22 are to recent converts whom they lead astray, the description of hopelessness and ruin seems almost incredible. In the case of the teachers . . . such a description of utter ruin is entirely appropriate."¹²⁰

How could Peter say the false teachers had escaped the defilements of the world by the "full knowledge" (Gr. epignosei) of the "Lord and Savior Jesus Christ?" One answer is that they did not. In this view Peter's "if" introduces a hypothetical possibility that is not true to reality. However, his other uses of "if" in this chapter (vv. 4, 6, and 7) all introduce situations that really took place. The situation he described in verse 20 seems to be a real situation too.

Another answer is that Peter was referring to false teachers who were Christians. Peter's other descriptions of the false teachers in this epistle, especially in chapter 2, seem to portray unbelievers primarily. It seems very unlikely that now, at the climax of his exhortation, he would focus on the few false teachers that might have been Christians.

I think it is more likely that the false teachers in view here, as in the rest of the chapter, were unsaved.¹²¹ They had evidently heard the gospel preached and fully understood the apostles' teaching that Jesus Christ was both Lord and Savior, but had rejected it. They escaped the defilements of the world in the sense that they had understood the gospel acceptance of which liberates the sinner. In other words, the gospel is the key to escape. Their escape was possible because they had heard the gospel. To illustrate, suppose I have the cure for cancer in a pill, and you have cancer. If I give you the pill, one could say you escape your disease even though you choose not to swallow the pill.

The false teachers had thrown their key to deliverance away and had thereby become entangled and overcome again by the defilements of the world (cf. v. 19b). Their "first" state was eternal damnation without having heard the gospel, but their "last" worse state was eternal damnation having rejected the gospel. Greater privilege results in greater responsibility and greater punishment if one rejects the privilege. Scripture teaches degrees of punishment as well as differences in rewards (cf. v. 21; Luke 16:24; 2 Cor. 9:6; Gal. 6:7).

If new Christians are in view here, their earlier worldly life contrasts with their later worldly life under God's discipline. It is their condition in this mortal life and at the judgment seat of Christ that is in view, not their eternal damnation.¹²²

Those who believe that loss of salvation is what Peter was talking about in this verse and in verses 21 and 22 have to deal with an insuperable problem. That problem is such an interpretation makes Scripture contradict Scripture (cf. John 3:16; 5:24; 10:28-29; et al.).

"This passage [2:20-22] is often quoted to prove the possibility of falling from grace, and from a very high degree of it too.' But it is one of the last passages in the Bible that should be addressed to prove that doctrine. The true point of this passage is to show that the persons referred to never were changed; that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed in fact there had been no real change."¹²³

2:21 "Them" seems to continue to refer to unsaved false teachers. This verse amplifies the last statement in verse 20.

It would have been better for the false teachers never to have gained full knowledge of God's commandment regarding holy behavior (the "way of righteousness") than having gained it to reject it (cf. Matt. 12:43-45). Turning from the light results in going into greater darkness. Even for a believer, more light brings more responsibility and consequently more severe judgment (cf. James 3:1).¹²⁴

"Ignorance can be a very bad thing, but disobedience is always worse."¹²⁵

2:22 Peter compared the false teachers to unclean dogs and swine (cf. Matt. 7:6; Prov. 26:11). Practice betrays nature. Dogs return to corruption that comes from within themselves, vomit. Pigs return to filth that they find outside themselves, even though their handlers may clean them up occasionally.¹²⁶ The false teachers in view do both things.

"Instead of being sheep, they were pigs and dogs . . ."¹²⁷

Peter's statement about the false teachers in this verse is his most derogatory of them, and it brings his warning to avoid these heretics to its climax.¹²⁸

College: 2Pe 2:1-22

2 PETER 2

B. WARNING AGAINST FALSE TEACHERS (2:1-22)

1. The Coming of False Teachers (2:1-3)

¹ But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them - bringing swift destruction on themselves. ² Many will follow their shameful ways and will bring the way of truth into disrepute. ³ In their greed these teachers will exploit you with stories they have made up. Their condemnation has long been hanging over them, and their destruction has not been sleeping.

With this section Peter gets to the heart of his reason for writing the letter. False teachers are about, and their teachings are not only wrong but absolutely destructive to Christian living. They will be severely punished, but they will first do terrible harm to God's people. Peter wants to ensure that his readers are not among those who will be led astray.

One of the great questions for the interpretation of this chapter concerns the time referent. Peter speaks of what the false teachers will do (future tense) in verses 1-3, yet in the remainder of the chapter speaks of what they are doing (present) or have done (past). A number of explanations have been offered. 1) A standard explanation of many critical scholars is that the letter was actually written long after the death of Peter, when the false teachers were active. The writer attributed these words to Peter as a prophetic warning for a later generation. The writer chose Peter either because his teachings were consistent with those of Peter or because he simply wanted to use a name which carried authority. The different tenses, then, are the result of the writer not carrying through with his fiction about Peter writing well before the events. The writer slipped up, so to speak, and revealed himself to be from a later generation. 2) The future tense is used in the early verses because Peter expects the situation to get worse. That is, false teachers were present, but more were to come. 3) The use of the future tense was simply a rhetorical device, and no time reference was intended. 4) The false teachers are not yet with Peter's readers, but he anticipates that they soon will be. He therefore speaks of their future arrival, but he knows of their present and past teachings and lifestyles. 5) In verses 1-3 Peter is quoting the substance of prophetic warnings from Jesus and early Christian prophets. For example, in the Olivet Discourse Jesus speaks of coming false teachers (Matt 24:11,24). Peter's "quotation" of earlier warnings therefore includes their use of the future tense. Peter thereby implies that even Jesus warned of these heretics, giving his readers even greater courage to reject the false teaching.

It is argued in the introduction to the commentary that there is no overwhelming reason to deny the Petrine authorship of 2 Peter. Therefore the first solution above should be rejected. It is difficult to know which of the other explanations may be correct, although I favor option 2 or 4. Fortunately, having the right answer to this question is not essential for understanding this section of the letter.

A further matter already discussed in the introduction is the question of this letter's relation to Jude. The great similarities to Jude begin in these verses, and it is probable that the two are somehow related literarily. However, we cannot be certain whether Jude used Peter's work or vice versa. Our understanding of these verses will therefore not be based on any theory of dependence.

2:1 But there were also false prophets among the people, just as there will be false teachers among you.

Peter's discussion of prophets who "spoke from God" in the previous verses provides the transition to the present warning that "there will be false teachers among you." Here Peter turns the tables on the false teachers, by arguing that it was not the biblical prophets who spoke falsely about the Second Coming - it is rather the false teachers who are playing the role of the Old Testament "false prophets." It is interesting that Peter uses the term "false teachers" for his opponents rather than "false prophets." Most likely these men did not claim to be prophets.

They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them - bringing swift destruction on themselves.

Peter attacks in the strongest of terms, exposing these men on several fronts. First, they do their work "secretly." This probably suggests that they have pretended to be what they are not, in order to gain a hearing. Second, their teachings are "destructive." Since the term translated "heresies" was not yet a synonym for "unorthodox teaching," the emphasis here is probably on the destructive nature of their opinions. Peter will shortly give abundant evidence for his teaching that false thinking leads to sinful behavior that eventually leads to destruction. Third, the false teachers go so far as to "deny the sovereign Lord." Only here is it implied that they deny Christ, and one might think that the denial of Christ (as Messiah or as Son of God) would be the central concern of Peter in this letter. For that reason, most think that they were denying Christ by denying his future return or by denying his lordship in practice (by immoral behavior). Either or both of these may be in Peter's thoughts.

The mention of "the sovereign Lord who bought them" reminds Peter's readers that Christ has an absolute claim on Christians as their new master. The (common) metaphor pictures Christians as slaves, purchased by a "sovereign Lord," the NIV's translation of the unusual term despovth" (despotçs), from which arose the English word "despot." The purchase price in Peter's mind was without doubt the cross. Peter's point is that these false teachers by their teaching and actions were in fact denying the very one who died in order to free them from their former masters, sin and death. This can only bring "swift destruction" on them. God will not long tolerate this deliberate rebellion.

2:2 Many will follow their shameful ways and will bring the way of truth into disrepute.

Unfortunately, false teachers usually gain a following. The reason is that the false teaching always has an attractive element to it, in this case its "shameful ways." The term normally indicates sensual immorality, most often of a sexual nature. Peter will be much more specific about these sins later in this chapter, where he writes of their sexual excesses and greed.

Tragically, their sins will harm not only themselves but also "the way of truth." This phrase is roughly equivalent to "the Christian way of life," pointing to the ethical conduct of Christians. The verb translated "bring . . . into disrepute" (blasfhmevw, blasphçmeô) shows that Peter is alluding to the Greek translation of Isaiah 52:5: "Because of you my name is continually blasphemed among the Gentiles." Peter's concern here is that non-Christians will speak badly of the Christian way of life, severely hindering the church from carrying out its mission.

2:3 In their greed these teachers will exploit you with stories they have made up.

This is the first of several times Peter accuses his opponents of greed. How is it that they were profiting from their activity? They were almost certainly being supported by the churches in which they taught. After all, Jesus said, "The worker deserves his wages" (Luke 10:7), and Paul further argued the point in 1 Corinthians 9.

There are few hints to help the modern interpreter know what sort of "stories" the false teachers may have told. However, contending that they have "made up" the stories is Peter's way of using his opponents' arguments against them. They accused the apostles of following "cleverly invented stories," according to 1:16. So Peter here writes that they are the ones who are making things up.

Their condemnation has long been hanging over them, and their destruction has not been sleeping.

Peter states that the condemnation of these false teachers was pronounced long ago. Perhaps he means that the Old Testament pronouncements against false prophets apply to these men. More likely, though, he is thinking that the destruction that came upon people like them in the Old Testament is clear enough evidence that the same will come upon these false teachers. The next seven verses, rehearsing the destruction of many ungodly groups, are the explanation of this sentence, as the beginning "for" in verse 4 indicates.

Most interestingly, Peter apparently is using the false teachers' words against them. They probably were ridiculing the idea of the Second Coming by statements such as, "God's judgment is idle, and his punishment is asleep." Peter's quotation of their taunt in 3:4 and his response in 3:9 further suggest the possibility of such statements. If they indeed uttered such words, Peter's choice of words is very deliberate: "Their condemnation . . . has not been idle, and their destruction is not asleep" (NRSV).

Readers should pay close attention to the nature of the false teaching here in 2 Peter and throughout the New Testament. Those who are labeled "false teachers" are typically those who are denying a central doctrine of Christianity. For example, some denied that Jesus came in the flesh (1 John 4:2); others taught that the resurrection of believers had already taken place (1 Timothy 2:18). Many others taught that sins of the flesh were of no concern. When central Christian teachings are being denied, Christians must do as Peter, Paul, and John did. We must stamp out the error. However, some have taken texts about false teachers out of context and applied them to everyone who holds a different opinion from theirs. Modern Christians should take their cue from the apostles and attack only those who uphold the sort of teachings of the false teachers in the New Testament.

2. The Condemnation of False Teachers (2:4-10a)

⁴ For if God did not spare angels when they sinned, but sent them to hell, ^a putting them into gloomy dungeons ^b to be held for judgment; ⁵ if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; ⁶ if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly; ⁷ and if he rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men ⁸ (for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard) - ⁹ if this is so, then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment. ^{c 10} This is especially true of those who follow the corrupt desire of the sinful nature ^d and despise authority.

^a 4 Greek Tartarus ^b 4 Some manuscripts into chains of darkness ^c 9 Or unrighteous for punishment until the day of judgment ^d 10 Or the flesh

Verses 4-9 comprise one of the longest sentences in the NIV Bible. The translators were unable to follow their usual practice of breaking long sentences into smaller ones, because verses 4-8 provide a protasis (the "if" statement) and verse 9 (and verse 10 in the original) give the apodosis (the "then" statement). The point could hardly be clearer: God has always brought certain destruction upon those who rebelliously follow their sinful desires, and at the same time he has protected those who remain faithful to him. If he did so then, he can be counted on to do the same with regard to these Christians and the false teachers who are afflicting them (see v. 3b).

Peter reminds these believers of three stories of God's judgment upon rebellious sinfulness, two of which include God's protection of godly people in the midst of the those who were destroyed. There are obvious parallels with Jude 5-7.

2:4 For if God did not spare angels when they sinned, but sent them to hell, putting them into gloomy dungeons to be held for judgment;

The next two examples of God's judgment (the flood, Sodom and Gomorrah) are much easier to understand than this one concerning sinning angels. There is no absolutely clear Old Testament text which describes such an event. The mysterious allusions to fallen angels in Ezekiel 28:11-19 and Isaiah 14:12-17 are possibly in Peter's mind, but there is no reference to gloomy dungeons in hell in those texts. It is far more likely, as many scholars have suggested, that Peter has in mind Genesis 6:1-4 and the Jewish traditions about these verses. The Genesis story is about the sons of God (a frequent designation for angels) who married and had children with "the daughters of men." The intertestamental writing 1 Enoch tells the story of God punishing these angels by confining them to the darkness of the underworld (see 1 Enoch 10:4-6). The story therefore fits very well Peter's allusion.

Several observations further suggest that Peter has in mind this story. First, the parallel passage in Jude alludes to the same story (verse 6), and Jude explicitly quotes 1 Enoch in verses 14-15. Second, Peter apparently makes reference to these confined angels ("spirits in prison") in 1 Peter 3:19 (see comments there). Third, Peter's three examples of God's judgment are probably intended to be in chronological order (Gen 6:1-4; 6:5-8:22; 19:1-29).

The word translated "cast . . . into hell" in the NIV is actually a word from Greek mythology meaning "cast into Tartarus." Tartarus was the underworld into which rebellious spirits and humans were sent. Peter makes it clear that this is a (horrible) holding place for them until the day of judgment. It is thus not quite the same as hell. The phrase, "gloomy dungeons," is an accurate description of the place of punishment described in 1 Enoch.

2:5 if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others;

Peter's second example of God's judgment is closely related to the first. In Genesis 6:5 and in the story in 1 Enoch the sinful "sons of God" are partly responsible for the growing sinfulness of humanity which leads to the flood. In Peter's former story, the angels are punished. In this story, the people are punished.

It is not surprising that Peter uses the flood story to remind his readers that "the ancient world" was destroyed because the people were "ungodly." Nor is it surprising that he mentions Noah and those with him being "protected." After all, his goal is to give confidence to his godly readers while warning them about the ungodly false teachers. It may be surprising, though, that he calls Noah "a preacher of righteousness." The Genesis story never mentions Noah's preaching, although a number of nonbiblical Jewish works fill in that void. Peter may be referring to these traditions, or he may be referring to the unspoken "preaching" of building an ark for 120 years.

The mention of "seven others" obscures the original, "the eighth Noah," an idiom which means, "Noah and seven others." The reference to eight in the original reminds the attentive reader of 1 Peter 3:20, which also mentions the eight who were saved, immediately after the mention of the "spirits in prison" (see verse 4). More importantly, the number reminds the believers that the godly are often found in small numbers.

2:6 if he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly;

Peter's third story of punishment for the ungodly and protection for the righteous is the story of Sodom and Gomorrah and of Lot. It may be worth noting that this story, like the earlier two, seems to revolve around punishment for sexual sin. The angels in verse 4 lust and have illicit sexual relations with women, leading to their punishment. The offspring of this sexual union lead the world even further into rebellion, and all but eight people are destroyed. Similarly, in Genesis 19 it is the men following their basest sexual desires that leads to the destruction of Sodom and Gomorrah. (Peter refers to the "filthy lives of lawless men" in the next verse.) In verses 13-14 Peter will accuse his opponents of the same. Here he assures his readers that their fate will also be like that of Sodom and Gomorrah.

2:7 and if he rescued Lot, a righteous man, who was distressed by the filthy lives of lawless men 2:8 (for that righteous man, living among them day after day, was tormented in his righteous soul by the lawless deeds he saw and heard) -

Peter's readers can be assured that God will take care of them as he took care of Lot (and Noah). Even in the midst of people destined for utter destruction, God's people will be "rescued."

Modern readers are somewhat surprised that the adjective "righteous" is used to describe Lot. The Genesis narratives show him to be wavering and cowardly (although some later Jewish writings improved upon his moral stature). However, Lot does emerge from the stories a righteous, though tragic, character. The Genesis narrative shows him to be one who believed and trusted God, despite some obvious failings. He protected his visitors from the men of Sodom and pleaded with the Sodomites not to do "this wicked thing." For Peter, Lot's being "distressed" about their "filthy lives" is what shows his righteousness, since he mentions again that Lot was "tormented in his righteous soul." Peter assumes that this occurred "day after day," since Lot was "living among them." Perhaps one can be considered "righteous" if, even though weak, he is distressed and tormented by the evil around and within him.

2:9 if this is so, then the Lord knows how to rescue godly men from trials and to hold the unrighteous for the day of judgment, while continuing their punishment.

After four "if" statements, Peter finally provides the "then." If God has been faithful in the past, then he will be so in the future. The "godly men," Noah and Lot, were rescued from God's worst destruction against the ungodly. This must have been comforting to Peter's readers, who were being told that there would be no final judgment for the immoral and thus no salvation or protection for those who are distressed and tormented by immorality.

The Greek term translated "while continuing their punishment" may also be understood to mean that the ungodly are going "to be punished" at the day of judgment (rather than while waiting). However, the NIV has chosen the more natural grammatical understanding and that which is supported by verse 4. "The unrighteous" who are being punished while awaiting "the day of judgment" include at least the fallen angels who were consigned to the gloomy dungeons. But does Peter imply here that all the unrighteous dead are experiencing punishment while they await judgment? This is probably his intention since this was the common early Christian opinion and since this statement would appear to refer to more than simply the fallen angels.

2:10 This is especially true of those who follow the corrupt desire of the sinful nature and despise authority.

Peter does not have to refer specifically to the false teachers for all readers to know he has them in mind. The two broad categories of sin of which they are guilty are 1) "indulging their flesh in depraved lust" (NRSV, a better translation here than that of the NIV), and 2) "despising authority." The terms used in the first charge suggest that in their sexual sins they have made a god of "the flesh" (savrx, sarx ). The term means not "the physical body" but, as the NIV well translates, "the sinful nature" or the sinful tendency within human beings.

The false teachers' contempt for authority has been hinted at already. They apparently have spoken against the apostles (1:16) and the prophets (1:20). They also "slander celestial beings," as the next sentence states (2:10b). Most seriously, they also deny "the sovereign Lord" (2:1). Peter's statement here probably refers to all of these (and more). These men are unwilling to answer to any but themselves and their lusts. However, willing or not, they will answer to the God who has always punished willful sinfulness.

3. The Sins of the False Teachers (2:10b-16)

Bold and arrogant, these men are not afraid to slander celestial beings; ¹¹ yet even angels, although they are stronger and more powerful, do not bring slanderous accusations against such beings in the presence of the Lord. ¹² But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish.

¹³ They will be paid back with harm for the harm they have done. Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you. ^{a 14} With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed - an accursed brood! ¹⁵ They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. ¹⁶ But he was rebuked for his wrongdoing by a donkey - a beast without speech - who spoke with a man's voice and restrained the prophet's madness.

^a 13 Some manuscripts in their love feasts

Peter has already written of the coming of the false teachers and their future condemnation. He has also offered Old Testament examples of the sort of destruction that awaits them. In this section he gives his most detailed description of their attitude and behavior. They are ignorant, arrogant, adulterous, and greedy.

Bold and arrogant, these men are not afraid to slander celestial beings;

"These men," the false teachers, not only despise authority, but they are "bold and arrogant" about it. Since they do not believe in a final judgment, they are afraid of nothing and no one. Already we learned that they did not accept the words of the apostles (1:16) or that of the prophets (1:20). Peter now writes that they "slander celestial beings." The NIV rendering is again interpretive, understanding the term "glorious ones" (dovxa", doxas ) as "celestial beings," without naming them as good (angels) or evil (demons). Although a few have argued that human authority figures should be included in this term, there are good reasons for the NIV interpretation. First, in the parallel text, Jude 8, the term clearly refers to angelic beings. (Note that Jude goes on to mention the story of the archangel Michael disputing with the devil, but not slandering him.) Second, the next verse in 2 Peter makes most sense if these beings are spiritual beings rather than human beings (see below).

But just who are these celestial beings the false teachers are slandering? And why are they slandering them? Peter gives few hints. We will never know for sure, but we can make some educated guesses. Perhaps the slandered spiritual beings are demonic forces, whose very existence the false teachers deny. Perhaps the false teachers have not accepted teachings such as those of Paul, who writes, "For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms" (Eph 6:12). It is not difficult to imagine that they ridiculed those who would warn them that their sinful behavior puts them in great danger of coming under the control of these forces.

2:11 yet even angels, although they are stronger and more powerful, do not bring slanderous accusations against such beings in the presence of the Lord.

The celestial beings of verse 10 must be evil spiritual beings, since "even" angels refrain from accusing them. But why does Peter note that angels do not slander "such beings?" And to what story is he alluding? The parallel in Jude may shed light in this case, since it provides an example of an angel who refrained from accusing an evil spiritual being. Jude 9 refers to an intertestamental Jewish writing called the Assumption of Moses , in which the archangel Michael argues with the devil over the body of Moses. Even though the devil has slandered Moses by accusing him of murder, Michael leaves the accusation of the devil up to God, saying, "The Lord rebuke you!"

Angels are "stronger and more powerful" than human beings, as evidenced by many biblical stories. Perhaps the first in the mind of Peter's readers would be the angels who came to Abraham to tell him of the future destruction of Sodom and Gomorrah. These angels struck blind the men of Sodom, and they later called down burning sulfur on the cities.

The point is that even with their God-given power, angels do not take lightly the power of evil spiritual beings. The devil and his forces are not to be underestimated. They have destroyed many foolish victims.

Much has been said and written in recent years about "spiritual warfare," guardian angels, demonic forces and the like. Much of this has been speculation, and some has been clearly unbiblical. A lot of bad advice has been given about how to do battle against the demonic powers. However, it is also dangerous to underestimate the power of spiritual forces, as this text suggests.

2:12 But these men blaspheme in matters they do not understand.

It is always poor judgment to speak against that which one does not understand. It is especially foolish to revile those with superior power and a desire to destroy. The fact that these teachers are ignorant about these forces is no excuse, because they are ignorant by their own choice. It is a common theme throughout Scripture that those who have chosen to ignore the truth are just as guilty as those who know it and disobey.

They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. 2:13 They will be paid back with harm for the harm they have done.

Peter draws an important distinction between humans and mere animals, categorizing these foolish men with the "brute [a[loga, aloga , "unreasoning"] beasts" that were "born only" to be slaughtered for their meat. Rather than following reason and revelation, the false teachers are guided only by their ignorance and sinful desires. Their arrogance and their passion for wealth and sexual indulgence (vv. 13-16) will ensure that "they too will perish." Peter then employs a pun to state that the coming destruction of the false teachers will be God's retribution: they will receive harm for inflicting harm.

Their idea of pleasure is to carouse in broad daylight.

This sentence begins Peter's clearest description of their sins, the first of which is that they "carouse." The term trufhv (tryphç) implies self-indulgence, the gratification of the basic appetites without restraint. The false teachers are shown to be bold and arrogant even in their carousing, since they practice it "in broad daylight." Sexual sin, drunkenness, and other sensual excesses were generally practiced at night in the first century, just as now.

They are blots and blemishes, reveling in their pleasures while they feast with you.

The interpretation of this sentence may be helped by noting its parallel in Jude 12. There Jude speaks of the false teachers as "blemishes at your love feasts" (Jude 12). The term "love feasts" (ajgavpai", agapais ) there refers to the fellowship meals during which the Lord's supper was eaten. This may explain Peter's reference to the "feasting" in this verse. The term agapais (love feasts) may also have suggested Peter's term for pleasures, ajpavtai" ( apatais ).

Peter's terms, "blots and blemishes," are another pair of synonyms. The terms look ahead to 3:14, where Christians are encouraged to be found " without spot or blemish" at the Second Coming. The terms therefore also look back to the Jewish sacrificial system: the sacrificial animals were to be without blemish. Peter's point, then, is that these men are sinful and unacceptable blemishes on what is otherwise a holy gathering of Christians.

The false teachers not only follow their sinful desires ("reveling in their pleasures"), but they do so when the church is gathered to "feast" together. As in Jude 12, the reference is probably to the regular shared meals of the church. Perhaps we are to understand that the false teachers were guilty of gluttony and drunkenness at the very time they were supposed to have been celebrating their redemption from sin in the cross of Jesus.

2:14 With eyes full of adultery, they never stop sinning; they seduce the unstable;

The phrase, "eyes full of adultery," means literally that they are always looking for an adulteress. The next words, "they never stop sinning," also refers to the eyes of these men. They are constantly seeking someone with whom they can commit adultery. Unfortunately, they are sometimes successful, because there are among the Christians some who are not well grounded. These "unstable" Christians are without doubt the target of much of the "teaching" of these false teachers. Peter accuses them in verse 18 of preying upon new converts.

they are experts in greed - an accursed brood!

As mentioned in 2:3, Peter's antagonists are greedy. The term in Greek is much like the term in English. A person can be greedy for money, sex, power, and more. But it probably refers primarily to financial gain, since the next verse recalls a greedy Old Testament false prophet. The false teachers have found a way to profit financially from their activities, probably being supported by the church for their teaching. The NIV attempts with the word "expert" to translate a vivid phrase, "having hearts well trained [gegumnasmevnhn, gegymnasmençn] in greed." Not only are they greedy - they have worked at it and perfected it.

Writing that they are "an accursed brood" is Peter's way of reminding his readers again that these men are doomed to destruction. No matter how impressive and successful they appear to be, they stand under God's curse.

2:15 They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness.

Peter has already mentioned "the way of truth" in 2:2. Now he writes of "the straight way," a common metaphor in Jewish and early Christian literature. The straight way is the way of holy living, but these men have "wandered off" the path, just as Balaam the son of Beor did. The NIV translation ignores the fact that the best Greek manuscripts read "son of Bosor" rather than "son of Beor." Balaam is nowhere else called by this name, but the term may be an intentional mixing of the term "Beor" with the term for "flesh" (Hebrew basar). Perhaps Peter is calling Balaam the "son of the flesh." "The way of Balaam" is a double entendre, referring to the sinful desire of Balaam as well as the literal path on which he rode the donkey, a path that he was forced to "wander off" because of the angel.

Balaam was, of course, the prophet whom the king of Moab tried to hire to curse Israel, according to Numbers 22-24. The Israelites were poised to enter Canaan, and Moab's king was terrified of them. Balaam wanted to receive the fee from the king, but he knew that he must first consult the Lord. The Lord first refused but later allowed him to go to the king of Moab. Apparently because of Balaam's wrong intentions (to curse Israel for money), God sent an angel to stop him, but only his donkey could see the angel. When the donkey turned off the road, crushed Balaam's foot, and finally stopped, he threatened the donkey, after which God opened his eyes to see the angel.

Balaam had long since become a standard negative example, in the Old Testament and in later Jewish literature (Deut 23:4-5; Josh 13:22; 24:9-10; Neh 13:1-2; Micah 6:5). Jewish tradition states what the Numbers narrative implies, that Balaam's sin was his desire to prophesy what the king desired in exchange for money. Therefore the phrase, "the wages of wickedness," refers to the financial gain a prophet or teacher receives for speaking.

2:16 But he was rebuked for his wrongdoing by a donkey - a beast without speech - who spoke with a man's voice and restrained the prophet's madness.

The assumption is that Balaam had decided to prophesy against Israel for the money. So the "brute beast" (from verse 12) proved more reasonable than the man who, like the false teachers, was following his worst impulses. The donkey acts as the man should, and the man acts like the donkey, that is, irrationally ("madness").

4. The Future Suffering of the False Teachers (2:17-22)

¹⁷ These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. ¹⁸ For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error. ¹⁹ They promise them freedom, while they themselves are slaves of depravity - for a man is a slave to whatever has mastered him. ²⁰ If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. ²¹ It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. ²² Of them the proverbs are true: ''A dog returns to its vomit," ^a and, ''A sow that is washed goes back to her wallowing in the mud."

^a 22 Prov. 26:11

In this section Peter continues to attack the false teachers, especially with regard to their teaching of others. The emphasis is that their teaching leaves those who follow them even worse off than they were before becoming Christians. Peter's vivid metaphors reflect his attitude toward the false teachers.

2:17 These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them.

Since water sustains life, water is a common metaphor for the teachings of God. Jesus speaks, for example, of the living water which he could give the Samaritan woman so that she would never thirst again (John 4:14). Peter accuses the false teachers of promising water but failing to deliver. They are like springs that have run dry and mists that are quickly blown away before they can refresh.

Since the last six words are exactly the same as those in Jude 13, many think that Peter is following Jude here. If so, he has altered the metaphor that in Jude referred to "wandering stars" forever consigned to darkness. Peter's reference to "darkness" is just like that which was common among Jews and Christians. For example, Jesus warns that some "will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth" (Matt 8:12).

2:18 For they mouth empty, boastful words and, by appealing to the lustful desires of sinful human nature, they entice people who are just escaping from those who live in error.

Peter now explains how the false teachers are like springs and mists that promise water but cannot produce. They make great claims, but there is in fact nothing to them. Their success in reality comes from their appeal to the sinful desires of people. Here those desires are called "lustful," probably implying sexual desire. Unfortunately, those who are most likely to follow them are recent converts who are not yet established in faith and practice. They are "enticed" back into the sinful ways of their former pagan friends ("those who live in error"). They have not yet had time to grow out of their desire for their former practices.

Perhaps a word is in order at this point about those who appeal to the worst in people in order to further their personal agendas. Modern Christian leaders who preach the health and wealth gospel would be good examples. Similarly, those who deny biblical teachings on sexual matters regarding premarital sex and homosexuality may also fall into this category.

2:19 They promise them freedom,

Peter now explains one of the boastful claims that these teachers have falsely made. Though empty, their promise of freedom must have sounded impressive and, in fact, very much like one of the great claims of the early Christians. Paul especially calls his churches to freedom in Christ, making such statements as, "It is for freedom that Christ has set us free" (Gal 5:1).

From the earliest times there have been Christians whose misunderstanding of God's grace has led them to be unconcerned about sin (see Rom 6:1-3). The false teachers opposed by Peter may have shared such a doctrine of grace, and they may have misread Paul's letters in order to support their understandings (see 3:16). However, their freedom from moral concerns was also related directly to their disbelief in the final judgment at the Second Coming of Christ. Their "no final judgment" doctrine led to their loose living.

while they themselves are slaves of depravity - for a man is a slave to whatever has mastered him.

The term fqovra ( phthora ) translated "depravity" might also be translated "corruption," the destruction to be brought upon evildoers. In either case, Peter notes the irony that the so-called freedom of the false teachers actually leads to slavery. If Peter means that they have become slaves of (future) destruction, this is certainly true. However, he probably means that they have become enslaved by their sinful desires. The next statement concerning their having been "mastered" favors this view. This was most likely a well-known proverb in Peter's day. As applied to the false teachers, it means that they were no longer in control of their own lives, since their passions had taken charge.

2:20 If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning.

Peter continues to speak of moral corruption. But to whom does he refer when he writes, "they have escaped?" Are "they" the false teachers or those whom they are enticing? The Greek is ambiguous, as is the NIV. Although many modern commentators favor the false teachers, there are two reasons for thinking otherwise. First, this section returns to the idea introduced in verse 13 concerning the "harm" which these teachers are doing. Second, Peter has nowhere suggested that these false teachers ever lived holy lives that proclaimed Jesus Christ as Lord. It seems better to take verse 19 as a parenthetical comment, so that "they" in verse 20 refers to the "people who are just escaping" in verse 18. (Of course, this verse presents a terrible truth, no matter which group Peter has in mind.)

"Knowing" Jesus as "Lord and Savior," according to Peter, leads to freedom from the sinfulness of the world. But he knows that it is possible to become involved again in ungodly living. The terms "entangled" and "overcome" suggest how Christians often revert to earlier sins. It is rarely a conscious choice to do what is wrong. More often such Christians assume they can handle the situation, only to find themselves trapped and overpowered. Peter's primary point is found in the final words in this verse: those who return to lives dominated by sin are actually "worse off" than they were before becoming Christians. The English reader will probably miss the fact that these words are almost exactly those of Jesus in Matthew 12:45: "The final condition of that man is worse than the first." Jesus spoke these words at the end of his discussion about the evil spirit that left a man but then found no better place to live. When it returned and found its former home unoccupied, it brought seven other worse spirits to live there, too. Peter's use of Jesus' words is further explained in verse 21.

2:21 It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.

Restating in stronger terms what he has just written, Peter argues that they would be better off if they had never experienced the Christian life than to "turn their backs" on holy living. The general import of the statement is clear - it would be better at the judgment never to have been a Christian, because God will punish more severely those who knew the truth but gave it up.

The phrase "the way of righteousness" recalls the earlier phrases, "the way of truth" in 2:2 and "the straight way" in 2:15. All three refer to the "way" of holy living. The "sacred command that was passed on to them" refers most likely to the command to live lives of holiness, rather than any of the specific instructions they were given when they became Christians.

2:22 Of them the proverbs are true: ''A dog returns to its vomit," and, ''A sow that is washed goes back to her wallowing in the mud."

The final statements in this section are Peter's quotation of two well-known and distasteful proverbs. Both involve animals that were unclean to Jews and generally regarded as disgusting by all. This is the third comparison in this chapter of unholy lives to the ways of animals (see verses 12 and 16). The point of the analogy is painfully obvious.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: 2Pe 2:5

The Bible’s fascinating facts . In Genesis 6, God gave Noah the dimensions of the 1.5 million cubic foot ark he was to build. In 1609 at Hoorn in Holland, a ship was built after that same pattern, revolutionizing shipbuilding. By 1900 every large ship on the high seas was inclined toward the proportions of the ark (as verified by " Lloyd’s Register of Shipping" in the World Almanac).

Evidence: 2Pe 2:6

Witnessing to homosexuals . I had an angry lesbian heckle me one Friday night while speaking in Santa Monica in front of a large crowd. I was so pleased to have the Law of God as a weapon. When she insisted that she was born with homosexual desires, I told her that I was too. I was born with a capacity to be a homosexual, to fornicate, commit adultery, lie, and steal. I said that it was called ‘sin,’ and that we all had it in our nature. It diffused her intent on making me seem like a ‘gay-basher.’ I could see the frustration on her face when she wasn’t able to take the discourse in the direction she wanted. Instead of seeming the poor victim, she found herself in the public hot-seat of having sinned against God.

The way to witness to a homosexual is simply to follow the biblical guidelines and use the Law.

See Mat 19:17-22 footnote.

Evidence: 2Pe 2:9

Using a Survey to Share Your Faith . Begin by asking:

" Do you have a moment to answer a couple of quick questions for a survey?"

1) Do you believe in the existence of any type of God or Higher Power? (Yes No )

2) If there truly was a coming Day of Judgment when God would give every person either everlasting life or everlasting punishment, do you think it would be important for people to know what they would need to do to receive everlasting life? (Yes No )

3) If there truly was a coming Day of Judgment, do you think you would know how a person could receive everlasting life? (Yes No ) If so, how?

Evidence: 2Pe 2:14

These workers of iniquity violate God’s Law by transgressing the Seventh and Tenth Commandments.

Evidence: 2Pe 2:16

I believe that the most damnable thing a man can do is to preach the gospel merely as an actor and turn the worship of God into a kind of theatrical performance. CHARLES SPURGEON

Evidence: 2Pe 2:21

When sinners make professions of faith and refuse to have any regard for God’s Moral Law, their latter end becomes worse than the first. They fall away and become hardened (inoculated) against the truth. It would have been better for them not to have known the way of righteousness (the gospel) than, after they have known it, to turn from the " holy commandment" (the Moral Law).

The Law cannot condemn the Christian ( Rom 8:1 ), but those who are truly converted will not transgress its precepts. Those who do, prove to be " workers of iniquity" (lawlessness). See Mat 7:21-23 . This is why we must thunder out the precepts of God’s Law before we offer sinners the pardon of the gospel. If they don’t see the serious nature of sin, they will still toy with its pleasures after they make a profession of faith.

Evidence: 2Pe 2:22

Some argue that sins such as pornography are wrong because they are " harmful to society." However, you have more chance of convincing a pig that the mud in which he wallows is harmful to him. The reason he wallows is to cool his flesh. The only practical way to stop a pig wallowing in the mire is to kill him. That’s the function of the Law: it nails the sin-loving sinner to the cross. It deals directly with the sinful nature. Sin is wrong not because it’s harmful to society—it is wrong because God says that it’s wrong.

Introduction / Outline

Robertson: 2 Peter (Book Introduction)

THE SECOND EPISTLE OF PETER

ABOUT a.d. 66 OR 67

By Way of Introduction

Most Doubtful New Testament Book

Every book in the New Testament is challenged by some one, as indeed the historicity of Jesus Christ himself is and the very existence of God. But it is true that more modern scholars deny the genuineness of 2 Peter than that of any single book in the canon. This is done by men like F. H. Chase, J. B. Mayor, and R. D. Strachan, who are followers of Christ as Lord and Saviour. One has to admit that the case concerning 2 Peter has problems of peculiar difficulty that call for careful consideration and balanced judgment. One other word needs to be said, which is that an adverse decision against the authenticity of 2 Peter stands by itself and does not affect the genuineness of the other books. It is easy to take an extreme position for or against it without full knowledge of all the evidence.

Slow in General Acceptance

It was accepted in the canon by the council at Laodicea (372) and at Carthage (397). Jerome accepted it for the Vulgate, though it was absent from the Peshito Syriac Version. Eusebius placed it among the disputed books, while Origen was inclined to accept it. Clement of Alexandria accepted it and apparently wrote a commentary on it. It is probable that the so-called Apocalypse of Peter (early second century) used it and the Epistle of Jude either used it or 2 Peter used Jude. There are undoubted allusions also to phrases in 2 Peter in Aristides, Justin Martyr, Irenaeus, Ignatius, Clement of Rome. When one considers the brevity of the Epistle, the use of it is really as strong as one can expect. Athanasius and Augustine accepted it as genuine, as did Luther, while Calvin doubted and Erasmus rejected it. It may be said for it that it won its way under criticism and was not accepted blindly.

Claims Petrine Authorship

Not only so, but in fuller form than 1Pe_1:1, for the writer terms himself " Simon (Symeon in some MSS.) Peter," a fact that has been used against the genuineness. If no claim had been made, that would have been considered decisive against him. Simon (Symeon was the Jewish form as used by James in Act_15:14) is the real name (Joh_1:42) and Peter merely the Greek for Cephas, the nickname given by Christ. There is no reason why both could not properly be employed here. But the claim to Petrine authorship, if not genuine, leaves the Epistle pseudonymous. That was a custom among some Jewish writers and even Christian writers, as the spurious Petrine literature testifies (Gospel of Peter, Apocalypse of Peter, etc.), works of a heretical or curious nature. Whatever the motive for such a pious fraud, the fact remains that 2 Peter, if not genuine, has to take its place with this pseudonymous literature and can hardly be deemed worthy of a place in the New Testament. And yet there is no heresy in this Epistle, no startling new ideas that would lead one to use the name of Simon Peter. It is the rather full of edifying and orthodox teaching.

And Personal Experiences of Peter

The writer makes use of his own contact with Jesus, especially at the Transfiguration of Christ (Mar_9:2-8; Mat_17:1-8; Luk_9:28-36). This fact has been used against the genuineness of the Epistle on the plea that the writer is too anxious, anyhow, to show that he is Symeon Peter (2Pe_1:1). But Bigg rightly replies that, if he had only given his name with no personal contacts with Jesus, the name would be called " a forged addition." It is possible also that the experience on the Mount of Transfiguration may have been suggested by Peter’s use of exodos for his own death (2Pe_1:15), the very word used by Luke (Luk_9:31) as the topic of discussion between Jesus and Moses and Elijah. There is also in 2Pe_1:13 the use of " tent" ( skēnoma ) for the life in the body, like Peter’s use of " tents" ( skēnas ) to Jesus at that very time (Mar_9:5; Mat_17:4; Luk_9:33). In 2Pe_1:14 Peter also refers to the plain words of Jesus about his coming death (Joh_21:18.). In 2Pe_1:15 Peter speaks of his own plan for preserving the knowledge of Jesus when he is gone (possibly by Mark’s Gospel). All this is in perfect keeping with Peter’s own nature.

And yet the Epistle Differs in Style from First Peter

This is a fact, though one greatly exaggerated by some scholars. There are many points of similarity, for one thing, like the habit of repeating words ( epichorēgeō in 2Pe_1:10, 2Pe_1:19, bebaios in 2Pe_1:12, 2Pe_1:13, 2Pe_1:15, prophēteia in 2Pe_1:20; 2Pe_3:3, etc.). These repetitions occur all through the Epistle as in 1 Peter. " This is a matter of very high importance" (Bigg). Again in both Epistles there is a certain dignity of style with a tendency to iambic rhythm. There is more quotation of the Old Testament in 1 Peter, but frequent allusion to words and phrases in 2 Peter. There are more allusions to words and facts in the Gospels in 1 Peter than in 2 Peter, though some do occur in 2 Peter. Besides those already given, note 2Pe_1:8 (Luk_13:7.), 2Pe_2:1 (Mat_10:33), 2Pe_2:20 (Mat_12:45; Luk_11:26), 2Pe_3:4 (Mat_24:1.), and possibly 2Pe_1:3 to Christ’s calling the apostles. Both appear to know and use the O.T. Apocrypha. Both are fond of the plural of abstract substantives. Both make sparing use of Greek particles. Both use the article similarly, idiomatically, and sometimes not using it. There are some 361 words in 1 Peter not in 2 Peter, 231 in 2 Peter not in 1 Peter. There are 686 hapax legomena in N.T., 54 in 2 Peter instead of the average of 62, a large number when the brevity of the Epistle is considered. There are several ways of explaining these variations. One way is to say that they are written by different men, but difference of subject has to be borne in mind. All writers and artists have an early and a later manner. Another solution is that Peter employed different amanuenses. Silvanus was the one for 1 Peter (1Pe_5:12). Mark was Peter’s usual interpreter, but we do not know who was the amanuensis for 2 Peter, if indeed one was used. We know from Act_4:13 that Peter and John were considered unlettered men ( agrammatoi kai idiōtai ). 2 Peter and the Apocalypse illustrate this statement. 2 Peter may have more of Peter’s real style than 1 Peter.

He Accepts Paul’s Epistles as Scripture

This fact (2Pe_3:15.) has been used as conclusive proof by Baur and his school that Peter could not have written the Epistle after the stern rebuke from Paul at Antioch (Gal_2:11.). But this argument ignores one element in Peter’s impulsive nature and that is his coming back as he did with Jesus. Paul after that event in Antioch spoke kindly of Peter (1Co_9:5). Neither Peter nor Paul cherished a personal grudge where the Master’s work was involved. It is also objected that Peter would not have put Paul’s Epistles on the level with the O.T. and call them by implication " Scripture." But Paul claimed the help of the Holy Spirit in his writings and Peter knew the marks of the Holy Spirit’s power. Besides, in calling Paul’s Epistles Scripture he may not have meant to place them exactly on a par with the Old Testament.

The Resemblance to the Epistle of Jude

This is undoubted, particularly between Jude and the second chapter of 2 Peter. Kuhl argues that 2 Peter 2:1-3:2 is an interpolation, though the same style runs through out the Epistle. " The theory of interpolation is always a last and desperate expedient" (Bigg). In 2 Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude than in 2 Peter, though 2 Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude was before (just before) 2 Peter, though it is only a feeling and not a conviction.

Anachronisms

It used to be said that it was impossible for 2 Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In 2Pe_3:8 occurs the quotation of Psa_90:4 about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter’s use of it suits the first century, not the second. As a matter of fact, the false teachers described in 2 Peter suit the first century precisely if one recalls Paul’s troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. " Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

The Readers

The author says that this is his second Epistle to them (2Pe_3:1), and that means that he is writing to the saints in the five Roman provinces in Asia Minor to whom the first Epistle was sent (1Pe_1:1). Spitta and Zahn deny this on the ground that the two Epistles do not discuss the same subjects, surely a flimsy objection. Zahn even holds that 2 Peter precedes 1 Peter and that the Epistle referred to in 2Pe_3:1 has been lost. He holds that 2 Peter was addressed to the church in Corinth. He considers the readers to be Jews while 1 Peter was addressed to Gentiles. But " there is nothing in 2 Peter to differentiate its first readers from those of 1 Peter" (Bigg).

The Purpose

Certainly Peter is here concerned chiefly with the heresies of that general region in Asia Minor that so disturbed Paul (Colossians, Ephesians, Pastoral Epistles) and John (Gospel, Epistles, Apocalypse). Paul early foresaw at Miletus these wolves that would ravish the sheep (Act_20:29.). In 1 Peter he is concerned chiefly with the fiery persecutions that are upon them, but here with the heretics that threaten to lead them astray.

Balance of Probability

There are difficulties in any decision about the authorship and character of 2 Peter. But, when all things are considered, I agree with Bigg that the Epistle is what it professes to be by Simon Peter. Else it is pseudonymous. The Epistle more closely resembles the other New Testament books than it does the large pseudepigraphic literature of the second and third centuries.

The Date

If we accept the Petrine authorship, it must come before his death, which was probably a.d. 67 or 68. Hence the Epistle cannot be beyond this date. There are those who argue for a.d. 64 as the date of Peter’s death, but on insufficient grounds in my opinion.

JFB: 2 Peter (Book Introduction)

AUTHENTICITY AND GENUINENESS.--If not a gross imposture, its own internal witness is unequivocal in its favor. It has Peter's name and apostleship in its heading: not only his surname, but his original name Simon, or Simeon, he thus, at the close of his life, reminding his readers who he originally was before his call. Again, in 2Pe 1:16-18, he mentions his presence at the Transfiguration, and Christ's prophecy of his death! and in 2Pe 3:15, his brotherhood with Paul. Again, in 2Pe 3:1, the author speaks of himself as author of the former Epistle: it is, moreover, addressed so as to include (but not to be restricted to) the same persons as the first, whom he presupposes to be acquainted with the writings of Paul, by that time recognized as "Scripture" (2Pe 3:15, "the long-suffering of God," compare Rom 2:4). This necessarily implies a late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture in the Church. The Church of the fourth century had, besides the testimony which we have of the doubts of the earlier Christians, other external evidence which we have not, and which, doubtless, under God's overruling providence, caused them to accept it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as finally established in the Councils of Laodicea, A.D. 360 (if the fifty-ninth article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the Holy Ghost (2Pe 1:21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That it must have been written in the earliest age is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. DAILLE well says, "God has allowed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."

Traces of acquaintance with it appear in the earliest Fathers. HERMAS [Similitudes, 6.4] (compare 2Pe 2:13), Greek, "luxury in the day . . . luxuriating with their own deceivings"; and [Shepherd, Vision 3.7], "They have left their true way" (compare 2Pe 2:15); and [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare 2Pe 2:20). CLEMENT OF ROME, [Epistle to the Corinthians, 7.9; 10], as to Noah's preaching and Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (compare 2Pe 2:5-7, 2Pe 2:9). IRENÆUS, A.D. 178 ("the day of the Lord is as a thousand years"), and JUSTIN MARTYR seem to allude to 2Pe 3:8. HIPPOLYTUS [On Antichrist], seems to refer to 2Pe 1:21, "The prophets spake not of their own private (individual) ability and will, but what was (revealed) to them alone by God." The difficulty is, neither TERTULLIAN, CYPRIAN, CLEMENT OF ALEXANDRIA, nor the oldest Syriac (Peschito) version (the later Syriac has it), nor the fragment known as Muratori's Canon, mentions it. The first writer who has expressly named it is ORIGEN, in the third century (Homily on Joshua; also Homily 4 on Leviticus, and Homily 13 on Numbers), who names it "Scripture," quoting 2Pe 1:4; 2Pe 2:16; however (in EUSEBIUS [Ecclesiastical History, 6.25]), he mentions that the Second Epistle was doubted by some. FIRMILIAN, bishop of Cappadocia, in Epistle to Cyrpian speaks of Peter's Epistles as warning us to avoid heretics (a monition which occurs in the Second, not the First Epistle). Now Cappadocia is one of the countries mentioned (compare 1Pe 1:1 with 2Pe 3:1) as addressed; and it is striking, that from Cappadocia we get the earliest decisive testimony. "Internally it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose custody it ought to have been found" [TREGELLES].

The books disputed (Antilegomena), as distinguished from those universally recognized (Homologoumena), are Epistles Second Peter, James, Second and Third John, Jude, the Apocalypse, Epistle to Hebrews (compare EUSEBIUS [Ecclesiastical History, 3.3,25]). The Antilegomena stand in quite a different class from the Spurious; of these there was no dispute, they were universally rejected; for example, the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. CYRIL OF JERUSALEM (A.D. 348) enumerates seven Catholic Epistles, including Second Peter; so also GREGORY NAZIANZEN (A.D. 389), and EPIPHANIUS (A.D. 367). The oldest Greek manuscripts extant (of the fourth century) contain the Antilegomena. JEROME [On Illustrious Men], conjectured, from a supposed difference of style between the two Epistles, that Peter, being unable to write Greek, employed a different translator of his Hebrew dictation in the Second Epistle, and not the same as translated the First into Greek. Mark is said to have been his translator in the case of the Gospel according to Mark; but this is all gratuitous conjecture. Much of the same views pervade both Epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (compare 2Pe 3:8-10 with 1Pe 4:5); the inspiration of the prophets (compare 1Pe 1:10-12 with 2Pe 1:19-21; 2Pe 3:2); the new birth by the divine word a motive to abstinence from worldly lusts (1Pe 1:22; 1Pe 2:2; compare 2Pe 1:4); also compare 1Pe 2:9 with 2Pe 1:3, both containing in the Greek the rare word "virtue" (1Pe 4:17 with 2Pe 2:3).

It is not strange that distinctive peculiarities of STYLE should mark each Epistle, the design of both not being the same. Thus the sufferings of Christ are more prominent in the First Epistle, the object there being to encourage thereby Christian sufferers; the glory of the exalted Lord is more prominent in the Second, the object being to communicate fuller "knowledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption, "Christ," is the one employed in the First Epistle; but in the Second Epistle, "the Lord." Hope is characteristic of the First Epistle; full knowledge, of the Second Epistle. In the First Epistle he puts his apostolic authority less prominently forward than in the Second, wherein his design is to warn against false teachers. The same difference is observable in Paul's Epistles. Contrast 1Th 1:1; 2Th 1:1; Phi 1:1, with Gal 1:1; 1Co 1:1. The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture (2Pe 3:15-16), implies that this Epistle was written at a late date, just before Peter's death.

Striking verbal coincidences occur: compare 1Pe 1:19, end, with 2Pe 3:14, end; "His own," Greek, 2Pe 1:3, 2Pe 2:16; 2Pe 3:17 with 1Pe 3:1, 1Pe 3:5. The omission of the Greek article, 1Pe 2:13 with 2Pe 1:21; 2Pe 2:4-5, 2Pe 2:7. Moreover, two words occur, 2Pe 1:13, "tabernacle," that is, the body, and 2Pe 1:15, "decease," which at once remind us of the transfiguration narrative in the Gospel. Both Epistles refer to the deluge, and to Noah as the eighth that was saved. Though the First Epistle abounds in quotations of the Old Testament, whereas the Second contains none, yet references to the Old Testament occur often (2Pe 1:21; 2Pe 2:5-8, 2Pe 2:15; 2Pe 3:5-6, 2Pe 3:10, 2Pe 3:13). Compare Greek, "putting away," 1Pe 3:21, with 2Pe 1:14; Greek, "pass the time," 1Pe 1:17, with 2Pe 2:18; "walked in," 1Pe 4:3, with 2Pe 2:10; 2Pe 3:3; "called you," 1Pe 1:15; 1Pe 2:9; 1Pe 5:10, with 2Pe 1:3.

Moreover, more verbal coincidences with the speeches of Peter in Acts occur in this Second, than in the First Epistle. Compare Greek, "obtained," 2Pe 1:1 with Act 1:17; Greek, "godliness," 2Pe 1:6, with Act 3:12, the only passage where the term occurs, except in the Pastoral Epistles; and 2Pe 2:9 with Act 10:2, Act 10:7; "punished," 2Pe 2:9, with Act 4:21, the only places where the term occurs; the double genitive, 2Pe 3:2, with Act 5:32; "the day of the Lord," 2Pe 3:10, with Act 2:20, where only it occurs, except in 1Th 5:2.

The testimony of Jude, Jud 1:17-18, is strong for its genuineness and inspiration, by adopting its very words, and by referring to it as received by the churches to which he, Jude, wrote, "Remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Jude, therefore, must have written after Second Peter, to which he plainly refers; not before, as ALFORD thinks. No less than eleven passages of Jude rest on similar statements of Second Peter. Jud 1:2, compare 2Pe 1:2; Jud 1:4, compare 2Pe 2:1; Jud 1:6, compare 2Pe 2:4; Jud 1:7, compare 2Pe 2:6; Jud 1:8, compare 2Pe 2:10; Jud 1:9, compare 2Pe 2:11; Jud 1:11, compare 2Pe 2:15; Jud 1:12, compare 2Pe 2:17; Jud 1:16, compare 2Pe 2:18; Jud 1:18, compare 2Pe 2:1; 2Pe 3:3. Just in the same way Micah, Mic 4:1-4, leans on the somewhat earlier prophecy of Isaiah, whose inspiration he thereby confirms. ALFORD reasons that because Jude, in many of the passages akin to Second Peter, is fuller than Second Peter, he must be prior. This by no means follows. It is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energy of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between First and Second Peter accords with the distinctness of the subjects and objects.

THE DATE, from what has been said, would be about A.D. 68 or 69, about a year after the first, and shortly before the destruction of Jerusalem, the typical precursor of the world's end, to which 2Pe 3:10-13 so solemnly calls attention, after Paul's ministry had closed (compare Greek aorist tense, "wrote," past time, 2Pe 3:15), just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being without salutations of individuals, and entrusted to the care of no one church, or particular churches as the first is, but directed generally "to them that have obtained like precious faith with us" (2Pe 1:1), it took a longer time in being recognized as canonical. Had Rome been the place of its composition or publication, it could hardly have failed to have had an early acceptance--an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocia, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance.

OBJECT.--In 2Pe 3:17-18 the twofold design of the Epistle is set forth; namely, to guard his readers against "the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour" (2Pe 3:18). The ground on which this knowledge rests is stated, 2Pe 1:12-21, namely, the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference is made, 2Pe 3:15-16) testified in the same region. The grand antidote is "the full knowledge of our Lord and Saviour," through which we know God the Father, partake of His nature, escape from the pollutions of the world, and have entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of the future reigning, Saviour, His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theories of the false teachers who should "deny" His Lordship and His coming again, the two very points which, as an apostle and eye-witness, Peter attests (His "power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousness and filthy lusts of the flesh, while boasting of Christian freedom, and, worst of all, apostates from the truth. The knowledge of Christ, as being the knowledge of "the way of righteousness," "the right way," is the antidote of their bad practice. Hence "the preacher" of righteousness, Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust" or "unrighteous"; and Balaam is instanced as exemplifying the awful result of "unrighteousness" such as characterized the false teachers. Thus the Epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; compare 2Pe 3:14, 2Pe 3:18 with 2Pe 1:2, in both "grace" and "peace" being connected with "the knowledge" of our Saviour; compare also 2Pe 3:17 with 2Pe 1:4, 2Pe 1:10, 2Pe 1:12; and 2Pe 3:18, "grow in grace and knowledge," with the fuller 2Pe 1:5-8; and 2Pe 2:21; and 2Pe 3:13, "righteousness," with 2Pe 1:1; and 2Pe 3:1 with 2Pe 1:13; and 2Pe 3:2 with 2Pe 1:19.

The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (2Pe 2:1-2, &c.): another proof that this Epistle was written, as it professes, in the apostolic age, before the development of the Gnostic heresies in the end of the first and the beginning of the second centuries. The description is too general to identify the heresies with any particular one of the subsequent forms of heresy, but applies generally to them all.

Though altogether distinct in aim from the First Epistle, yet a connection may be traced. The neglect of the warnings to circumspection in the walk led to the evils foretold in the Second Epistle. Compare the warning against the abuse of Christian freedom, 1Pe 2:16 with 2Pe 2:19, "While they promise them liberty, they themselves are the servants of corruption"; also the caution against pride, 1Pe 5:5-6 with 2Pe 2:18, "they speak great swelling words of vanity."

JFB: 2 Peter (Outline)

• ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST. (2Pe. 1:1-21)
• FALSE TEACHERS TO ARISE: THEM BAD PRACTICES AND SURE DESTRUCTION, FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS. (2Pe. 2:1-22)
• SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG SUFFERING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH; CONCLUDING EXHORTATION TO GROWTH IN THE KNOWLEDGE OF CHRIST. (2Pe. 3:1-18)

TSK: 2 Peter 2 (Chapter Introduction)

Overview

2Pe 2:1, He foretells them of false teachers, shewing the impiety and punishment both of them and their followers; 2Pe 2:7, from which the godly shall be delivered, as Lot was out of Sodom; 2Pe 2:10, and more fully describes the manners of those profane and blasphemous seducers, whereby they may be the better known, and avoided.

Poole: 2 Peter 2 (Chapter Introduction)

PETER CHAPTER 2

MHCC: 2 Peter (Book Introduction)

This epistle clearly is connected with the former epistle of Peter. The apostle having stated the blessings to which God has called Christians, exhorts those who had received these precious gifts, to endeavour to improve in graces and virtues. They are urged to this from the wickedness of false teachers. They are guarded against impostors and scoffers, by disproving their false assertions, 2Pe 3:1-7, and by showing why the great day of Christ's coming was delayed, with a description of its awful circumstances and consequences; and suitable exhortations to diligence and holiness are given.

MHCC: 2 Peter 2 (Chapter Introduction)

(2Pe 2:1-9) Believers are cautioned against false teachers, and the certainty of their punishment shown from examples.

(2Pe 2:10-16) An account of these seducers, as exceedingly wicked.

(2Pe 2:17-22) But as making high pretences to liberty and purity.

Matthew Henry: 2 Peter (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle General of Peter

The penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an apostle (2Pe 1:1), and says that he was one of the three apostles that were present at Christ's transfiguration (2Pe 1:18), and says expressly that he had written a former epistle to them, 2Pe 3:1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us.

Matthew Henry: 2 Peter 2 (Chapter Introduction)

The apostle, having in the foregoing chapter exhorted them to proceed and advance in the Christian race, now comes to remove, as much as in him lay, what he could not but apprehend would hinder their complying with his exhortation. He therefore gives them fair warning of false teachers, by whom they might be in danger of being seduced. To prevent this, I. He describes these seducers as impious in themselves, and very pernicious to others (2Pe 2:1-3). II. He assures them of the punishment that shall be inflicted on them (2Pe 2:3-6). III. He tells us how contrary the method is which God takes with those who fear him (2Pe 2:7-9). IV. He fills up the rest of the chapter with a further description of those seducers of whom he would have them beware.

Barclay: 2 Peter (Book Introduction)

INTRODUCTION TO THE SECOND LETTER OF PETER

The Neglected Book And Its Contents

Second Peter is one of the neglected books of the New Testament. Very few people will claim to have read it, still less to have studied it in detail. E. F. Scott says "it is far inferior in every respect to First Peter"; and goes on "it is the least valuable of the New Testament writings." It was only with the greatest difficulty that Second Peter gained entry into the New Testament, and for many years the Christian Church seemed to be unaware of its existence. But, before we approach its history, let us look at its contents.

The Lawless Men

Second Peter was written to combat the beliefs and activities of certain men who were a threat to the Church. It begins by insisting that the Christian is a man who has escaped from the corruption of the world (2Pe_1:4 ) and must always remember that he has been purged of his old sins (2Pe_1:9 ). There is laid upon him the duty of moral goodness, which culminates in the great Christian virtue of love (2Pe_1:5-8 ).

Let us set out the characteristics of the men whom Second Peter rebukes. They twist Scripture to make it suit their own purpose (2Pe_1:20 ; 2Pe_3:16 ). They bring the Christian faith into disrepute (2Pe_2:2 ). They are covetous of gain and exploiters of their fellow-men (2Pe_2:3 ; 2Pe_2:14-15 ). They are doomed and will share the fate of the sinning angels (2Pe_2:4 ), the men before the Flood (2Pe_2:5 ), the citizens of Sodom and Gomorrah (2Pe_2:6 ), and the false prophet Balaam (2Pe_2:15 ). They are bestial creatures, ruled by their brute instincts (2Pe_2:12 ), and dominated by their lusts (2Pe_2:10 ; 2Pe_2:18 ). Their eyes are full of adultery (2Pe_2:14 ). They are presumptuous, self-willed and arrogant (2Pe_2:10 , 2Pe_2:18 ). They spend even the daylight hours in unrestrained and luxurious revelry (2Pe_2:13 ). They speak of liberty but what they call liberty is unbridled licence and they themselves are the slaves of their own lusts (2Pe_2:19 ). Not only are they deluded, they also delude others and lead them astray (2Pe_2:14 ; 2Pe_2:18 ). They are worse than those who never knew the right, because they knew what goodness is and have relapsed into evil, like a dog returning to its vomit and a sow returning to the mud after it has been washed (2Pe_2:20-22 ).

It is clear that Peter is describing antinomians, men who used Godgrace as a justification for sinning. In all probability they were Gnostics, who said that only spirit was good and that matter was essentially evil and that, therefore, it did not matter what we did with the body and that we could glut its appetites and it made no difference. They lived the most immoral lives and encouraged others to do so; and they justified their actions by perverting grace and interpreting Scripture to suit themselves.

The Denial Of The Second Coming

Further, these evil men denied the Second Coming (2Pe_3:3-4 ). They argued that this was a stable world in which things remained unalterably the same, and that God was so dilatory that it was possible to assume that the Second Coming was never going to happen at all. The answer of Second Peter is that this is not a stable world; that it has, in fact, been destroyed by water in the Flood and that it will be destroyed by fire in the final conflagration (2Pe_3:5-7 ). What they regard as dilatoriness is in fact God withholding his hand in patience to give men still another chance to repent (2Pe_3:8-9 ). But the day of destruction is coming (2Pe_3:10 ). A new heaven and a new earth are on the way; therefore. goodness is an absolute necessity if a man is to be saved in the day of judgment (2Pe_3:11-14 ). With this Paul agrees, however difficult his letters may be to understand, and however false teachers deliberately misinterpret them (2Pe_3:15-16 ). The duty of the Christian is to stand fast, firmly founded in the faith, and to grow in grace and in the knowledge of Jesus Christ (2Pe_3:17-18 ).

The Doubts Of The Early Church

Such are the contents of the letter. For long it was regarded with doubt and with something very like misgiving. There is no trace of it until after A.D. 200. It is not included in the Muratorian Canon Of A.D. 170 which was the first official list of New Testament books. It did not exist in the Old Latin Version of the Scriptures; nor in the New Testament of the early Syrian Church.

The great scholars of Alexandria either did not know it or were doubtful about it. Clement of Alexandria, who wrote outlines of the books of Scripture, does not appear to have included Second Peter. Origen says that Peter left behind one epistle which is generally acknowledged; "perhaps also a second, for it is a disputed question." Didymus commented on it, but concluded his work by saying: "It must not be forgotten that this letter is spurious; it may be read in public; but it is not part of the canon of Scripture."

Eusebius, the great scholar of Caesarea, who made a careful investigation of the Christian literature of his day, comes to the conclusion: "Of Peter, one Epistle, which is called his former Epistle, is acknowledged by all; of this the ancient presbyters have made frequent use in their writings as indisputably genuine; but that which is circulated as his second Epistle we have received to be not canonical although, since it appeared to be useful to many, it has been diligently read with the other Scriptures."

It was not until well into the fourth century that Second Peter came to rest in the canon of the New Testament.

The Objections

It is the well-nigh universal judgment of scholars, both ancient and modern, that Peter is not the author of Second Peter. Even John Calvin regarded it as impossible that Peter could have spoken of Paul as Second Peter speaks of him (2Pe_3:15-16 ), although he was willing to believe that someone else wrote the letter at Peterrequest. What, then, are the arguments against Peterauthorship?

(i) There is the extreme slowness, and even reluctance, of the early church to accept it. If it had been truly Peter there can be little doubt that the Church would have welcomed and honoured it from the first. But the case was very different. For the first two centuries the letter is never quoted at all in any certain instance; it is regarded with doubt and suspicion for more than another century; and only late in the fourth century is it accepted.

(ii) The contents make it difficult to believe that it is Peter There is no mention of the Passion, the Resurrection and the Ascension of Jesus Christ; no mention of the Church as the true Israel; no mention of that faith which is undefeatable hope and trust combined; no mention of the Holy Spirit, of prayer, of baptism; and no passionate desire to call men to the supreme example of Jesus Christ. If one took away these great verities from First Peter there would be little or nothing left, and yet none of them occurs in Second Peter.

(iii) It is wholly different in character and style from First Peter. This was realized as early as Jerome who wrote: "Simon Peter wrote two Epistles which are called Catholic, of which the authenticity of the second is denied by many because of the difference of the style from the first." The Greek style of this letter is very difficult. Clogg calls it ambitious, artificial and often obscure, and remarks that it is the only book in the New Testament which is improved by translation. Bishop Chase writes: "The Epistle does produce the impression of being a somewhat artificial piece of rhetoric. It shows throughout signs of self-conscious effort. The author appears to be ambitious of writing in a style which is beyond his literary power." He concludes that it is hard to reconcile the literary character of this letter with the supposition that Peter wrote it. Moffatt says: "Second Peter is more periodic and ambitious than First Peter, but its linguistic and its stylistic efforts only reveal by their cumbrous obscurity a decided inferiority of conception, which marks it off from First Peter."

It might be claimed, as Jerome claimed, that, while Peter used Silvanus for First Peter, he used a different amanuensis for Second Peter and that this explains the change in style. But J. B. Mayor compares the two letters. He quotes some of the great passages of First Peter and then says: "I think that none who read these words can help feeling that, not even in Paul, not even in John, is there to be found a more beautiful or a more living description of the secret of primitive Christianity, of the force that overcame the world, than in the perfect quaternion of faith and hope and love and joy, which pervades this short epistle (i.e. First Peter). No one could make the same assertion with regard to Second Peter: thoughtful and interesting as it is, it lacks that intense sympathy, that flame of love, which marks First Peter.... No change of circumstances can account for the change of tone of which we are conscious in passing from one epistle to the other." It is the conclusion of that great and conservative scholar that no explanation, other than difference of authorship, can explain, not so much the difference in style as the difference in atmosphere between First and Second Peter. It is true that from the purely linguistic point of view there are 369 words which occur in First Peter which do not occur in Second Peter; and there are 230 words which occur in Second Peter and not in First Peter. But there is more than a difference in style. A writer can change his style and his vocabulary to suit his audience and his occasion. But the difference between the two letters in atmosphere and attitude is so wide that it is hardly possible that the same person should have written both.

(iv) Certain things within Second Peter point well-nigh irresistibly to a late date. So much time has passed that men have begun to abandon hope of the Second Coming altogether (2Pe_3:4 ). The apostles are spoken of as figures of the past (2Pe_3:2 ). The fathers, that is the founders of the Christian faith, are now figures of the almost dim and distant past; there have been generations between this letter and the first coming of the Christian faith (2Pe_3:4 ).

There are references which require the passing of the years to explain them. The reference to Peterapproaching death looks very like a reference to Jesusrophecy in Joh_21:18-19 , and the Fourth Gospel was not written until about A.D. 100. The statement that Peter is going to leave something which will continue his teaching after he has gone looks very like a reference to MarkGospel (Mar_1:12-14 ).

Above all there is the reference to the letters of Paul (2Pe_3:15-16 ). From this it is quite certain that Paulletters are known and used throughout all the Church; they are public property, and furthermore they are regarded as Scripture and on a level with "the other Scriptures" (2Pe_3:16 ). It was not until at least A.D. 90 that these letters were collected and published, and it would take many years for them to acquire the position of sacred Scripture. It is practically impossible that anyone should write like this until midway through the second century A.D.

All the evidence converges to prove that Second Peter is a late book. It is not until the third century that it is quoted. The great scholars of the early church did not regard it as Peteralthough they did not question its usefulness. The letter has references which require the passing of the years to explain them. The great interest of Second Peter lies in the very fact that it was the last book in the New Testament to be written and the last to gain entry into the New Testament.

In PeterName

How, then, did it become attached to the name of Peter? The answer is that it was deliberately attached. This may seem to us a strange proceeding but in the ancient world this was common practice. Platoletters were written not by Plato but by a disciple in the mastername. The Jews repeatedly used this method of writing. Between the Old and the New Testament, books were written under the names of Solomon, Isaiah, Moses, Baruch, Ezra, Enoch and many another. And in New Testament times there is a whole literature around the name of Peter--The Gospel of Peter, The Preaching of Peter, The Apocalypse of Peter.

One salient fact makes this method of writing even more intelligible. The heretics used it. They issued misleading and pernicious books under the names of the great apostles, claiming that they were the secret teaching of the great founders of the Church handed down by word of mouth to them. Faced with this, the Church retaliated in kind and issued books in which men set down for their own generation the things they were quite sure that the apostles would have said had they been facing this new situation. There is nothing either unusual or discreditable in a book being issued under the name of Peter although Peter did not write it. The writer in humility was putting the message which the Holy Spirit had given him into the mouth of Peter because he felt his own name was unworthy to appear upon the book.

We will not find Second Peter easy to read; but it is a book of first-rate importance because it was written to men who were undermining the Christian ethic and the Christian doctrine and who had to be stopped before the Christian faith was wrecked by their perversion of the truth.

FURTHER READING

2 Peter

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

J. B. Mayor, The Second Epistle of St. Peter and the Epistle of St. Jude (MmC; G)

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: 2 Peter 2 (Chapter Introduction)

False Prophets (2Pe_2:1)

The Sins Of The False Prophets And Their End (2Pe_2:1 Continued)

The Work Of Falsehood (2Pe_2:2-3)

The Fate Of The Wicked And The Rescue Of The Righteous (2Pe_2:4-11)

The Picture Of The Evil Man (2Pe_2:4-11 Continued)

Deluding Self And Deluding Others (2Pe_2:12-14)

On The Wrong Road (2Pe_2:15-16)

The Perils Of Relapse (2Pe_2:17-22)

Constable: 2 Peter (Book Introduction)

Introduction

Historical Background

This epistle claims that the Apostle Peter wrote it (1:1). It also claims to follow a former letter by Peter (3:1) that appears to be a reference to 1 Peter, though Peter may have been referring to a letter we no longer have. The author's reference to the fact that Jesus had predicted a certain kind of death for him (1:14) ties in with Jesus' statement to Peter recorded in John 21:18.

The earliest external testimony (outside Scripture) to Petrine authorship comes from the third century.¹ The writings of the church fathers contain fewer references to the Petrine authorship of 2 Peter than to the authorship of any other New Testament book. It is easy to see why critics who look for reasons to reject the authority of Scripture have targeted this book for attack. Ironically in this letter Peter warned his readers of heretics who departed from the teaching of the apostles and the Old Testament prophets, which is the very thing these modern critics do. Perhaps that is another reason some contemporary teachers question its authenticity. Not all who reject Petrine authorship are false teachers, however. The arguments of these modern critics have convinced some otherwise conservative scholars who retain belief in the epistle's inspiration.

Regardless of the external evidence, there is strong internal testimony to the fact that Peter wrote the book.² This includes stylistic similarities to 1 Peter, similar vocabulary compared with Peter's sermons in Acts, and the specific statements already mentioned (i.e., 1:1, 14; 3:1). In addition, the writer claimed to have witnessed Jesus' transfiguration (1:16-18) and to have received information about his own death from Jesus (1:13-14; cf. John 21:18).

Assuming Peter's reference to his former letter (3:1) is to 1 Peter, he seems to have sent this epistle to the same general audience. That audience was primarily Gentile but also Jewish Christians living in northern Asia Minor (cf. 1 Pet. 1:1). The background of the readers and the situation they faced, as Peter described these, fit such an audience well.³

Peter's reference to his imminent departure from this life (1:13-15) suggests that the time of composition may have been just before Peter suffered martyrdom.⁴ The writings of church fathers place Peter's death at A.D. 67-68 in Rome.⁵ Consequently a date of composition about that time seems most likely. Early church tradition also says Peter spent the last decade of his life in Rome.

"Second Peter is the swan song of Peter, just as 2 Timothy is the swan song of Paul. There are striking similarities between the two books. Both epistles put up a warning sign along the pilgrim pathway the church is traveling to identify the awful apostasy that was on the way at the time and which in our time has now arrived. What was then like a cloud the size of a man's hand today envelops the sky and produces a storm of hurricane proportions. Peter warns of heresy among teachers; Paul warns of heresy among the laity."⁶

The similarities between 2 Peter 2 and the Book of Jude, especially Jude 4-18, have raised several questions. Did Peter have access to Jude's epistle, or did Jude have a copy of 2 Peter? Which book came first? Did one man use the other's material, or did both draw from a common source? The commentators and writers of New Testament introductions deal with these questions thoroughly. See them for further explanations.⁷

Suffice it to say that the church through the ages has recognized the end product of both 2 Peter and Jude as epistles that God inspired. As far as which came first, we may never know for sure until we get to heaven. The consensus among scholars now is that Jude probably wrote before Peter (or his agent) composed 2 Peter.⁸ I tend to favor the priority of 2 Peter as do many conservative authorities.⁹

"Most scholars, in fact, date 2 Peter in the early part of the second century and consider it the last New Testament book to have been written. The author's claim to Petrine authorship, therefore, is part of the phenomenon of pseudonymity' in the ancient world, whereby the authority and tradition of a revered religious figure were attributed to a later work by an anonymous author."¹⁰

This quotation reflects the majority of scholarly opinion but not the conviction of many conservatives including myself.

"The purpose of 2 Peter is to call Christians to spiritual growth so that they can combat apostasy as they look forward to the Lord's return."¹¹

Message¹²

Peter wrote this epistle, as he did 1 Peter, to establish believers in their faith. He wrote both letters in obedience to Jesus' instructions to him to "strengthen your brothers" (Luke 22:32). Both epistles contain reminders of fundamental Christian teaching. Both evidently went to the same audience (2 Pet. 3:1). Both deal with how to handle various kinds of trials among other things, suffering in 1 Peter and false teachers in 2 Peter. Both also emphasize God's grace.

The differences between these two epistles are also significant.

The first epistle ends, "Stand firm in it [grace]" (5:12). Its theme is the sufficiency of God's grace. We need to stand fast in grace as Christians.

The second epistle ends, "Grow in grace" (3:18). Its theme is the responsibility of grace. We also need to keep growing in grace. This letter builds on the first. We do not only need to stand fast in grace, but we also need to keep growing in it.

We could state the message of the book therefore as follows: fulfill your responsibilities as recipients of the true grace of God. The message of 1 Peter was, "Stand firm in the true grace of God."

Let me identify the major revelations of this letter.

First, as recipients of God's grace we have resources that create responsibilities. Peter emphasized two of our resources.

Our first resource is the power of God (1:3). God's power grants us everything we need for godly living. Godly living becomes possible when we come to know God by saving faith. We grow in our knowledge of God as we get to know Him better through study of the Scriptures. We also do so as we respond to our increasing knowledge of Him properly by abiding in Him.

One area of life that God's power transforms is our spiritual vitality, energy. God wants us to be vital Christians (John 10:10; cf. James). The opposite condition is to have no spiritual energy. God's power enables us to demonstrate His own "glory" by giving us spiritual vitality (1:3). Peter saw the glory of God manifested through Jesus Christ on the Mount of Transfiguration (1:17). God wants to manifest His glory through every Christian (3:18). People can see God's glory in our spiritual vitality. The clearest illustration of spiritual vitality is Jesus Christ during His earthly ministry.

Another area of life that God's power transforms is our conduct, more specifically. By conduct I mean how we conduct ourselves in thought, word, and deed--what we do, and what we do not do. God wants us to be godly Christians as well as glorious Christians. He wants us to be virtuous as well as vital. The opposite condition is ungodly and unclean. The false teachers reflected the opposite condition, and Peter described their conduct quite fully in chapter 2. God's power enables us to demonstrate His own "excellence" by making us godly (1:3). Peter heard the excellence of God testified to on the Mount of Transfiguration when he heard God say of Jesus Christ, "This is my beloved Son in whom I am well pleased." (Cf. 1:17-18). God wants to manifest His excellence through every Christian (cf. 1 Pet. 2:9). People can see God's excellence in our godly conduct.

The second resource Peter emphasized that every Christian has is the promises of God (1:4). God's promises grant us everything we need to realize our potential and to maintain our purity in godly living. These promises are "magnificent" because they are essentially great and wonderful. They are "precious" to us because they are gifts of our loving heavenly Father and because they are the keys to our realizing our potential and maintaining our purity.

One area of life that God's promises transforms is our character. God wants us to partake of His nature. We receive His nature (i.e., the Holy Spirit) initially when we believe His promise that Christ died for our sins. However, He wants us to partake of that nature fully in this life. When we do so, we realize our potential as the children of God. We do so by continuing to believe God's promises to us. As we began the Christian life by faith, we should continue to walk by faith (cf. James). Because the false teachers rejected the promises of God they failed to realize their potential as human beings. They did not become partakers of the divine nature.

Another area of life that God's promises transforms is, more specifically, our morality. Again we receive future deliverance from the penalty of sin by believing that Christ died for our sins. Nevertheless we also receive present deliverance from the power of sin by believing other of God's promises to us. For example, God promises us that sin will no longer have enslaving power over us (Rom. 6:14; cf. 1 Pet. 4:11; 5:11). He also promises us that He will give us a way of escape in temptation (1 Cor. 10:13). He also promises us that He will give us the desire and the ability to obey Him (Phil. 1:6). One of the promises that Peter emphasized especially in this epistle was the promise that Jesus Christ would return (3:4, 9, 13). He discussed this promise in 3:4-16. When Christ returns He will perfect us. God has given us many more promises. Relying on these is key to maintaining our purity as Christians. Because the false teachers rejected the promises of God, they failed to maintain moral purity. They did not escape the corruption that is in the world through lust.

These then are the resources that create our responsibility: God's power within us, and God's promises in His Word. You can succeed in life and in ministry because you have these resources.

Next let us notice what Peter appealed to his readers to do in view of their resources. He called them to give diligence to two things.

First, we should diligently appropriate our resources (1:5-8). We do this be responding responsibly. We must respond by fulfilling our responsibility as well as by trusting God to fulfill His. We must exercise effort and self-discipline to develop qualities God wants to perfect within us (1:5-8). No one can become a strong Christian without self-discipline.

Second, we should diligently avoid our perils. We do this by remembering God's promises (1:9, 12-13; 3:1-2). Our tendency is to forget God's power and our responsibilities (1:9; 3:5). Our tendency is also to forget God's promises (3:4). Peter's concern was mainly that his readers not forget the promise of the Lord's return (3:9, 13). This promise should affect us by encouraging us to live pure lives (3:14). Because the false teachers chose to forget it, they failed to fulfill the responsibilities of God's grace. Scripture memorization and review are valuable activities because they help us remember God's promises.

These are the major revelations in the book. As recipients of God's grace we have resources that create responsibilities, namely God's power and promises. We also need to give diligence to our responsibilities of responding to God's power and remembering God's promises.

I would also like to point out some applications of this epistle's message to our lives.

First, God's resources do not free us from responsibility to cultivate godliness diligently. They increase that responsibility. The Christian life is a combination of trusting and toiling. We must balance these things. When we neglect either responsibility, we get into trouble (1:5). We are partners with God.

Our sanctification is a process in which we labor together with God.

We are responsible to trust and to obey, to exercise faith in God and to work. We frustrate the Holy Spirit's work of sanctifying us if we do not trust or if we do not obey. The Christian life is a lot like water skiing. We have to lean back and let God pull us out of the stuff that holds us down. However we also have to hold on to the rope, to keep following His leading. When we do both things He enables us to overcome. We can even fly over what formerly held us in its clutches.

Second, we should cultivate habits that will help us remember our resources: God's power and promises. One of the most important reasons we should read our Bibles regularly is that they remind us of things we need to remember. The same is true of memorizing Scripture, attending church services, and having fellowship with other Christians. Peter said it is better not to know Scripture than to forget it (2:21).

Third, God intended the promise of the Lord's return and the events that will follow to be important motivations for us. This is our hope. If we neglect the prophetic portions of Scripture, our motivation for godly living will sag (3:14).

Constable: 2 Peter (Outline)

Outline

I. Introduction 1:1-2

II. The condition of the Christian 1:3-11

A. The believer's resources 1:3-4

B. The believer's needs 1:5-9

C. The believer's adequacy 1:10-11

III. The authority for the Christian 1:12-21

A. The need for a reminder 1:12-15

B. The trustworthiness of the apostles' witness 1:16-18

C. The divine origin of Scripture 1:19-21

IV. The danger to the Christian 2:1-22

A. The characteristics of false teachers 2:1-3

B. The consequences of false teaching 2:4-10a

C. The conduct of false teachers 2:10b-19

D. The condemnation of false teachers 2:20-22

V. The prospect for the Christian 3:1-16

A. The purpose of this epistle 3:1-2

B. Scoffing in the last days 3:3-6

C. End-time events 3:7-10

D. Living in view of the future 3:11-16

VI. Conclusion 3:17-18

Constable: 2 Peter

2 Peter

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Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. The Apostle Peter: Outline Studies in His Life, Character, and Writings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Wheaton, David H. "2 Peter." In The New Bible Commentary, Revised. Third edition. Edited by Donald Guthrie and J. A. Motyer. Downers Grove, Ill.: InterVarsity Press, 1970.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press Publications, Victor Books, 1989.

Williams, Nathaniel Marshman. "Commentary on the Epistles of Peter." In An American Commentary on the New Testament. Reprint ed. Philadelphia: American Baptist Publication Society, n.d.

Witmer, John A. "The Truth about Error." Bibliotheca Sacra 124:495 (July-September 1967):248-53.

Wolston, W. T. P. Simon Peter: His Life and Letters. 2nd ed. London: James Nisbet and Co., 1896.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Peter (Book Introduction)

THE

SECOND EPISTLE OF ST. PETER,

THE APOSTLE.

INTRODUCTION.

This epistle, though not at first received [by some Churches] as canonical, was acknowledged as such [by all Churches] about the end of the fourth age [century]. See Eusebuis, lib. iii. History of the Church, chap. iii.; St. Jerome, de Vir. Illust. Tillem. art. 33. The design, as it appears, Chap. i. 13. and Chap. iii. 1. was to give them admonitions and instructions against teachers of false doctrine, particularly against the Simonites. It seems to have been written a little before his martyrdom, about the year 66. (Witham) --- In this epistle St. Peter says, (Chap. iii.) "Behold this is the second epistle I write unto you:" and before, (Chap. i. 14.) "Being assured that the putting off of this my tabernacle is at hand." This shews that it was written a very short time before his martyrdom, which was about thirty-five years after our Lord's ascension. In this epistle he admonishes the faithful to be mindful of the great gifts they received from God, and to join all other virtues with their faith. He warns them against false teachers, by describing their practices and foretelling their punishments. He describes the dissolution of this world by fire, and the day of judgment. (Challoner) --- This epistle may be considered as the spiritual testament or last will of the apostle, as it contains his last admonitions to the faithful. He first calls their attention to the care they should have of their sanctification and perfection, next to the perils that concern the Church one the part of heretics, those that menaced her in her infant state, and those that will assail her in the latter days, which includes an invincible proof of her perpetuity; for is is the same infallible and indefectible Church that is to encounter the latter as the former trials, but always with promised success. Hence the great St. John Chrysostom says: the same day that shall see the Church of God ended, shall see the end of the world; and to these continued struggles shall succeed perfect peace, to be enjoyed through a blissful eternity. If some are still found to object, that the present epistle was not written by St. Peter, on account of the marked difference of the style, St. Jerome removes this objection thus: St. Peter employed different interpreters, sometimes Glaucias, and sometimes St. Mark; hence the difference of the style, from the diversity of his scribes. St. Mark was with him when he penned the first, but was not with him when he dictated the present. The present epistle contains, as we said above, an account of the last dreadful trials that are to assail the faithful before the end of time; but all that faith teaches us on that subject is: first, That the world will have an end; secondly, that it will end by fire; and thirdly, that the world will not be destroyed, but changed and perfected. Hence all that is said with regard to the duration of the world; on the nature and quality of the fire that is to burn and purify the world; if it be to precede or follow the last judgment, all is problematical, all is doubtful. Hence the Christian knows a good deal, who knows how to entertain proper doubts.

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Gill: 2 Peter (Book Introduction)

INTRODUCTION TO 2 PETER

Though there was, among the ancients, a doubt concerning the authority of this epistle, which is first mentioned by Origen ^a, and afterwards by Eusebius ^b and Jerom ^c, yet it prevailed not among the churches, nor hindered the diligent reading and use of it, together with other Scriptures; it appearing to be useful and profitable, as Eusebius declares; and in process of time this doubt was entirely removed, and it was universally received by fathers and councils into the canon of the Scriptures, where it is justly retained, it having plain signatures of its divine original. Nor is there anything in it unworthy of so great an apostle, whose name it bears; but the whole of it is agreeable to the analogy of faith, to the rest of the sacred writings, particularly to the epistle of Jude, between which, and the second chapter of this, there is a great likeness. The only reason of the doubt of the genuineness of this epistle, and whether it was written by the Apostle Peter, is the difference of its style from the former; but the Holy Ghost, the dictator of the sacred writings, is not limited to a man's natural style, but could vary it as he pleased: besides, a man's style is not the same at different times, and when writing on different subjects; add to which, that this objection can only regard the second chapter, for the first and third agree with the former epistle. And some have thought that the second chapter is an extract out of some ancient Hebrew book, describing the characters of the old false prophets; which book Peter and Jude having before them, took the characters of the old prophets, and, under divine direction, applied them to the false teachers of the present age; and if so it is not to be wondered at that the style of the epistle should differ from the former, and even from itself in this part. But that it was written by the Apostle Peter, not only the inscription shows, which, if false, would indeed discredit the genuineness of the book, but the account that is given of the writer of it, as one that was with Christ at his transfiguration, 2Pe 1:16. Now there were only the three following disciples there, Peter, John, and, James. The last of these had been dead some time when this epistle was written, and it was never ascribed by any to the Apostle John, and therefore it remains that Peter must be the writer of it. As for Simeon, bishop of Jerusalem, that succeeded James, whom Grotius would suggest as the author of it, the character does not agree with him; he was not with Christ on the holy mount, nor heard the voice from heaven, asserting the sonship of Christ, and the divine complacency in him: moreover, this epistle is called a "second epistle", 2Pe 3:1 and supposes a first, and manifestly refers to the former epistle of Peter's, about which there never was any doubt, as the authors before mentioned observe. It was written by the apostle in his old age, when upon the decline of life, just as he was about to put off his tabernacle, 2Pe 1:13 a little before his martyrdom, in the year 68, though Dr. Lightfoot places it in 66; and it is sent to the same persons as his first, namely, to the believing Jews scattered throughout several parts of Asia, he being the minister of the circumcision; see 1Pe 1:1 compared with 2Pe 3:1. The scope and design of it are, to put them upon a concern for a larger increase of grace and spiritual knowledge; to confirm and establish them in the present truth of the Gospel; to warn them against false teachers, which he largely describes; and he puts them in mind of the dissolution of all things, and of what will precede and follow it; from whence he draws several useful hints and inferences.

Gill: 2 Peter 2 (Chapter Introduction)

INTRODUCTION TO 2 PETER 2

This chapter contains a description of false teachers, that were then in Christian churches, as there had been false prophets among the Jews; and they are described by the doctrines, which they privily introduced; in general, damnable heresies; in particular, denying the Lord that bought them; and by their success, having many followers of them in their pernicious ways; and by the sad effects following hereupon; with respect to the way of truth, that was blasphemed; with respect to their hearers, they, through the covetousness of these false teachers, were made merchandise of; and with respect to themselves, swift and sure destruction would be brought upon them, 2Pe 2:1, which is illustrated and confirmed by the instances of punishment in the angels, the men of the old world, and the inhabitants of Sodom and Gomorrah, 2Pe 2:4 and whereas, in these instances, notice is taken of the deliverance of some righteous persons, as Noah and Lot, when wicked men were destroyed; the apostle draws this conclusion from the whole, that the Lord knows both how to deliver the saints out of afflictions, and to reserve wicked men until the day of judgment, then to be punished, 2Pe 2:9, especially such shall be then punished, who are described by their impure course of lift, their contempt of civil government, and their presumption and selfwill, 2Pe 1:10 which sins of theirs are aggravated by the different conduct of angels, superior to them; and by their being like brute beasts, as ignorant as they, and even below them; whose punishment will be to perish in their corruption, as the just reward of their unrighteousness, since they are open in sin, take pleasure in it, and sport themselves with it, and are spots and blemishes in Christian societies, 2Pe 2:11 and these, who are no other than the false teachers before spoken of, are further described by their adulterous eyes, which cannot cease from sin; by their beguiling unstable souls; by the covetous practices their hearts were exercised with; by their just desert, cursed children; by the course they steer, forsaking the right way, going astray from it, and following the way of Balaam in his covetousness, and other wicked practices, for which he was reproved by his ass; and by various metaphors, which express the emptiness of these persons, and which also point at their destruction, and describe their boasts and brags, and the influence they have, through their lasciviousness and uncleanness, on some persons, who have been outwardly reformed, 2Pe 2:14 and this they obtain over them in a very stupid and senseless way, by promising them liberty, when through being overcome by them, and drawn into sin, they were brought into bondage, and become servants of corruption; and so their case is worse than it was before their reformation, and profession of religion; and better it would have been not to have had the knowledge they had, than after it to turn from the paths of truth and holiness, which is illustrated by a true Scripture proverb, which expresses the filthy nature of sin, the character of these men, and their irrecoverable state and condition, 2Pe 2:19.

College: 2 Peter (Book Introduction)

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the Bible, including Bible class teachers, preachers, college students, and other motivated readers. However, it is written on a popular rather than a scholarly level, so that readers need not be familiar with Greek or scholarly methods or jargon.

The goal is to help the modern reader to hear the message of 2 Peter as its first readers heard it. Our assumption is that we must know what it meant before we can know what it means . Peter wrote for a particular group of Christians facing a particular set of problems. The letter was therefore not written to us (although we believe that it was written for us). To be faithful to Peter's intent, we must attempt to place ourselves in the shoes of the earliest readers.

This is a difficult task for a couple of reasons. First, this "book" of the New Testament is a letter. This means we are reading someone else's mail. The problem is that both Peter and his readers knew the situation, so that Peter only makes allusions to what was going on. For example, we would like to know much more about the false teachers. However, Peter had no need to discuss in detail what both he and his readers already know. We are left to read between the lines in order to reconstruct the situation. Second, we are dealing with literature written in an ancient language to an ancient culture. They had a very different worldview, lived very different lifestyles, and practiced very different customs from those with which we are familiar.

Our task is therefore difficult, but it is not hopeless. We will never grasp the details of this letter exactly as the first readers did, but we can have confidence that we are understanding the larger picture. Greek scholars, historians, specialists in ancient Jewish and Christian literature, and others have spent countless hours studying this and other ancient documents. We are fortunate to stand on their shoulders.

Finally, we must mention the nature of this letter. Many dislike it because it is largely negative. After all, it is Peter's scathing denunciation of false teachers. Everyone prefers the message of grace to the message of judgment. However, it is sometimes necessary to expose error, even if the task is not enjoyable. This letter ought to remind Christians of the importance of guarding the essential doctrines of the Christian faith. As Peter makes painfully clear, bad doctrine leads to bad living, which leads to sure judgment. Christians must never shrink from the unpleasant task of fighting heresy.

The reader will quickly discover that I am greatly indebted to the fine commentaries of Douglas J. Moo and especially Richard Bauckham. Moo offers excellent comments from an evangelical perspective. Bauckham's detailed discussion of linguistic, historical, and literary matters is without equal. The reader is referred to his commentary in numerous footnotes simply because his discussion is the most thorough available.

AUTHORSHIP AND DATE

Second Peter claims to have been written by Simon Peter, the apostle of Jesus (1:1) and eyewitness to his transfiguration (1:16-18). Since he writes of his approaching death (1:14-15), Peter must have written this letter by the mid-60s of the first century A.D. (The tradition that Peter was martyred in Rome under the emperor Nero is probably reliable.)

A large number of modern scholars, however, are convinced that Peter could not have written this letter. In fact, this New Testament writing more than all others is believed to be pseudonymous (written under a false name). A number of reasons are given for this belief.

First, there is the language and style of the original Greek. Second Peter is written in elaborate Greek, often using rare and poetic terminology. Many believe that a Galilean Jew could not have written in this style. More significantly, 2 Peter is very much unlike 1 Peter. Most argue that the writer who wrote 1 Peter could not have written this letter. In response it must be admitted that this is an argument of some weight. However, conservative scholars are not convinced. First, no one can really know what Peter could and could not have written at different times in life and to different audiences. The style argument always involves considerable subjectivity. Second, many conservative commentators admit that the style of 2 Peter disallows thinking that Peter wrote it himself. They suggest that an amanuensis probably wrote the letter for Peter, as Silvanus may have done in 1 Peter (5:12). A trusted "secretary" may well have written Peter's thoughts in a different style from that of Peter.

A second argument against Petrine authorship is that even some of the early Christians had their doubts about this letter. The evidence is quite complex and difficult to analyze, but a few facts are fairly clear. Origen (3rd century) notes that 2 Peter was a disputed letter, although he believes that Peter wrote it. Eusebius (4th century) rejects its authenticity, although he suggests that the majority accepted it. Jerome (end of 4th century) writes that many rejected it because it was so unlike 1 Peter; yet he contends that Peter probably used two different amanuenses (secretaries). In response, it must again be granted that this is a substantive claim. More than any other New Testament book, 2 Peter was late in being universally accepted. However, evangelical scholars underscore the fact that it was accepted; and it was accepted at a time when a number of works falsely attributed to Peter were being rejected. The evidence from the early church is not unanimous, but it is clearly for the authenticity of 2 Peter.

A third argument for the pseudonymity of 2 Peter concerns the time references regarding the false teachers. At times the writer speaks of false teachers who will come, but at other times he makes it clear that they are already present. The argument is that the actual writer attempts to write as if Peter is predicting the future. In reality he betrays the fact that he is actually living during the times of the false teachers. In response, conservatives note that there are many possible reasons for the changing tenses. The possibility that the pseudonymous writer forgot to continue his fiction is not the most likely. Perhaps the false teachers had not arrived yet but were known because they were already present in other locations. The full discussion is found in the comments on 2:1.

Fourth, many think that the inference in 3:16 that Paul's letters are "Scripture" betrays a late date. Paul's letters, it is argued, were not considered Scripture until at least the late first century. Those who accept Petrine authorship must admit that Peter's words are somewhat surprising. However, it cannot be ruled out that the written words of one regarded as an inspired apostle would be called Scripture. Scholars are often too sure that they know what early Christians could and could not think.

Fifth, many who deny that Peter wrote this letter do so on the basis that it is a "testament," a final address of a leader before his death to the group which reveres him (see comments on 1:11). Most often, a testament was written well after the death of the hero whose name is attached to it, and it addressed the needs of the later generation. Many believe therefore that someone wrote this testament in Peter's name in order to lend his authority to the crisis provoked by the false teachers. Conservatives have responded that there are certainly some elements of the testament genre in 2 Peter, but that these elements do not make 2 Peter a testament like others. Furthermore, testaments need not be pseudonymous. Peter certainly could have written this way at the end of his life.

Sixth, many scholars reject 2 Peter on the basis of the false teaching it opposes. Many think that the heresy is Gnosticism, which developed in the second century. However, while there are minor similarities to that heresy, there is nothing in 2 Peter that would identify the false teachers as second-century Gnostics. The sort of false teaching in 2 Peter is already seen in Paul's letters.

Finally, some also argue that the apostle Peter would not have borrowed from the letter of Jude (see section on "Relation to Jude"). However, this argument is really quite weak. It is not clear why Peter would not have borrowed useful material from another source. Neither is it certain that Peter borrowed from Jude. Jude may have borrowed from Peter, or both may have borrowed from another source, whether oral or written.

In the final analysis, most conservative scholars argue that the apostle Peter wrote 2 Peter. They know that this can never be proven and that the decision is in part based on faith and tradition. Nonconservative scholars make significant arguments against Petrine authorship, but they wrongly claim that they have proven that Peter did not write this letter. We find their arguments weighty but not conclusive. In this commentary we will assume that Peter wrote 2 Peter.

OCCASION

Peter wrote to a specific church (or group of churches) facing specific problems, namely the coming of false teachers. Second Peter may have been written to the same churches as 1 Peter (churches in Asia Minor, according to 1:1), since 2 Peter mentions an earlier letter to this group (3:1). However, the fact that he may have written letters to other churches means that we cannot be sure.

Peter wrote this letter primarily because false teachers were 1) denying the Second Coming of Jesus, and 2) living without moral restraint and encouraging others to do so. Peter writes that they denied the teachings of prophets and apostles and that they arrogantly slandered spiritual beings. They denied the Second Coming, arguing that the world was simply continuing on its course as it had since the creation.

Their belief that there would be no Second Coming (and therefore no final judgment) led these false teachers into ungodly lifestyles. They willfully satisfied their sinful desires, including greed, sexual immorality, and gluttony. They encouraged others to follow their sinful examples, especially recent converts who were just escaping these very sins.

Readers of 2 Peter would like to know more about these teachers of error. There is much that we do not know, because of the nature of a letter. (Both author and recipients knew the situation, so there was no need to rehearse the details.) It would be helpful to know more precisely the identity of the false teachers, their background, their practices, and their teaching. This lack of information has led scholars to speculate regarding the identity of the troublemakers. Many have theorized that they were Gnostics, a group of second-century heretics who argued that knowledge was the key to salvation. They believed in a strict dualism between the spiritual and the physical worlds. Therefore they did not believe that Christ was actually human. They also tended to discount the importance of sins involving the body, such as sexual sin. The body, they claimed, belonged to the evil physical world that was created by an inferior god.

There is no evidence in 2 Peter that the false teachers were Gnostics since there is not a trace of the developed Gnostic systems of the second century. Furthermore, all of the teachings which Peter attacked are also found in Paul's letters. For example, in 1 Corinthians Paul writes against some who deny the resurrection (15:12-34) and others who argue for the right to engage in sexual sin (5:1-2; 6:12-20). The most that can be said is that 2 Peter's antagonists may have been the predecessors of what would later be called Gnostics.

A better and more cautious approach is to call these false teachers simply libertines. Their libertine approach seems to have sprung from their (false) understanding of grace and their denial of the judgment at the Second Coming of Jesus.

Another reason Peter wrote 2 Peter is that he was nearing the end of his life. This may have been his last opportunity to offer his teachings concerning sin, judgment, and false teachers. This was especially important because he was an eyewitness to the life, death, and resurrection of Jesus. As an apostle, it was his responsibility to testify to the truth about Jesus and to destroy the efforts of the false teachers.

RELATION TO JUDE

Portions of 2 Peter and Jude are remarkably similar. This applies not only to their contents but also to their order. They use the same examples of destruction for sinfulness: evil angels cast into hell and the judgment against Sodom and Gomorrah. They use similar metaphors, such as clouds or mists driven by a storm. They speak in the same way of the false teachers, including their slander of celestial beings and their following the way of Balaam. They speak of their opponents as "scoffers" and their readers as "friends."

Most scholars think that the resemblance between the two letters is simply too close to be coincidental. It is remotely possible that both may be relying on an oral body of teaching against false teachers. However, it is likely that there is a literary dependence between the two letters. It could be that Peter has used Jude, Jude has used Peter, or that both have used another written source. Very few argue for a third (unknown) source used by both, since this only compounds the problem. Most think that Peter used Jude, and they may be correct. It does seem more plausible that Peter adapted and expanded Jude than that Jude used only a portion of 2 Peter and added very little to it.

However, the fact is that all theories about the literary relationship are conjectural. Fortunately, we need not know the direction of influence in order to interpret the letter. It is obvious that both writers are facing similar problems. Their churches were facing so-called Christian teachers who not only taught false doctrine but lived ungodly lives.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

2 PETER

Bauckham, Richard. Jude, 2 Peter. Word Biblical Commentary. Waco, TX: Word, 1983.

Green, Michael. The Second General Epistle of Peter and the General Epistle of Jude. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1968.

Hillyer, Norman. 1 and 2 Peter, Jude. New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude . Harper's New Testament Commentary. San Francisco: Harper & Row, 1969.

Mayor, Joseph B. The Epistle of St. Jude and the Second Epistle of St. Peter: Greek Text with Introduction, Notes, and Comments. Grand Rapids: Baker, 1979 (orig. 1907).

Moo, Douglas J. 2 Peter and Jude. The NIV Application Commentary. Grand Rapids: Zondervan, 1996.

Neyrey, Jerome H. 2 Peter, Jude: A New Translation with Introduction and Commentary. Anchor Bible. New York: Doubleday, 1993.

-College Press New Testament Commentary: with the NIV

College: 2 Peter (Outline)

OUTLINE

I. INTRODUCTION - 1:1-15

A. Salutation and Greeting - 1:1-2

B. Preface: Exhortation to Godly Living - 1:3-11

C. Occasion: The Approaching Death of Peter - 1:12-15

II. BODY OF LETTER - 1:16-3:13

A. Reasons for Believing in Christ's Return - 1:16-21

1. Peter's Eyewitness Testimony - 1:16-18

2. The Sure Prophetic Word - 1:19-21

B. Warning against False Teachers - 2:1-22

1. The Coming of False Teachers - 2:1-3

2. The Condemnation of False Teachers - 2:4-10a

3. The Sins of the False Teachers - 2:10b-16

4. The Future Suffering of the False Teachers - 2:17-22

C. The Necessity of Believing in Christ's Return - 3:1-13

1. The Content of the False Teaching - 3:1-7

2. The Sure Return of Christ - 3:8-10

3. Christian Living in Light of Christ's Return - 3:11-13

III. FINAL EXHORTATIONS - 3:14-18

-College Press New Testament Commentary: with the NIV